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is 'petrified, or ossified' intelligence' . It is just intelligence turned into the rigidity of being... it's qualities are sensations extinguished to being. Bodies are its perceptions, as it were, killed.

Hegel often criticizes Schelling's philosophy of nature, especially for its use of imaginative analogies, but he fully endorses Schelling's claim that nature is 'petrified (or ''ossified') intelligence' (versteinerte Intelligenz) (Enc. I 24A.... Enc. II 247A.), and his own enterprise is similar to Schelling's in both its overall purpose and its execution. (inwood 1992 : 195) . . . Nature, like the realm of spirit, consist of stages or levels (Stufen), which Schelling calls 'powers' or 'potencies' (Potenzen), but these do not follow each other in time. The stages of nature are more or less parallel to those of spirit, and, he believes, 'nature is just intelligence turned into the rigidity of being... its qualities are sensations extinguished to being... bodies are its perceptions, as it were, killed' (IPN). Schelling's philosophy of nature had a considerable influence on, e.g., Oken, Steffens, Schopenhauer and Hegel.(inwood 1992 : 194-5)

is (as God) the eternal and infinite being that acts from the same necessity from which it exist.

Spinoza's metaphysics of God is neatly summed up in a phrase that occurs in the Latin (but not the Dutch) edition of the Ethics: 'God, or Nature', Deus, sive Natura: 'That eternal and infinite being we call God, or Nature, acts from the same necessity from which he exist' (Part IV, Preface). It is an ambiguous phrase, since Spinoza could be read as trying either to divinize nature or to naturalize God. ' (STANFORD INTERNET ENCYCLOPEDIA)

is (as the totality of creation) God's work, and yet God is not there but within the individual human as a possibility of a God-relationship which makes it possible to see God everywhere.

Nature, the totality of creation, is God's work, and yet God is not there, but within the individual human being there is a possibility (he is spirit according to his possibility) that in inwardness is awakened to a God-relationship, and then it is possible to see God everywhere.

is a collective idea, and, though its essence exist in each individual of the species, it can never in its perfection inhabit a single object.

Nature is a collective idea, and, though its essence exist in each individual of the species, can never in its perfection inhabit a single object. Henry Fuseli

is a deterministic system and the human self is not part of nature but a separate kind of substance or reality. The sharp distinction between physical nature and the human soul is one of the indubitable conclusions to which the cartesian method brings us.

While it is true that for Descartes nature is a deterministic system, it is also true that the human self is not part of nature but a separate kind of substance or reality. The sharp distinction between physical nature and the human soul is one of the indubitable conclusions to which he thinks his method brings us.

is a dictionary... one draws words from it.

Nature is a dictionary... one draws words from it. Eugene Delacroix

is a divine art and book... it cannot be the artist or scribe.

Nature is a divine art... it cannot be the artist. It is a dominical book and cannot be the scribe. It is an embroidery and cannot be the embroiderer. It is a register and cannot be the accountant. It is the law and cannot be the power. Said Nursi

is a field of forces whose accidental clashes generate visible phenomena. Human reason is a uniquely human tool having nothing to do with nature whereby man can reconstruct his environment so as to tame it and secure himself from its treacherous reverses.

For Hobbes, nature is now conceived of as a field of forces whose accidental clashes generate visible phenomena. Human reason has no immanent connection with nature so conceived... it is a uniquely human tool whereby man can reconstruct his environment so as to tame it and secure himself from its treacherous reverses.

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