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Therefore, one might think that Suárez is best understood as a proponent of substance-causality, the position that the only things that can figure as causes are
Due to this, Suárez ultimately seems to be committed not only to a version of substance-causality, but rather to a form of res-causality, according to which res in general (things that can possibly exist on their own, like substances and real accidents) can figure as causes.
All this makes plain that even if Suárez should ultimately be committed to a sort of res-causality, in contrast to a mere substance-causality, he still has the resources to cushion the absurdities that seem to be entailed by such a position.
It is the problem of date that also accounts for the unpopularity of substance-causality among contemporary philosophers who often prefer event-causality.
In light of this argument one might be worried that Suárez's endorsement of res- or substance-causality is fundamentally flawed because it builds, from the very first, on the wrong category of things (namely on enduring substances) such that it cannot even account for the truism that causal processes take place at certain moments in time.
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