Abstract
The nature of something is that which constitutes it most inwardly, which determines and limits it, as well as it puts it into motion and determines it as a subject capable of performing certain activities and receiving actions. There is such nature because there is unity in the individual; the individual is not a collection of constitutive parts without any determination but rather realizes a totality. Now, there cannot be totality without unity, namely, the whole and the one both are linked, because it is the one that lends the whole its determination, its position in the hierarchy of things. It is the unity of its nature that specifies the individual and gives it determination. It is evident that the nature of the natural individual determines him and moves him to the activity and the passivity that is his own, what suits him, that is, in the realization of his totality. Nature must therefore consist of (since it is not a collection of randomly interacting parts) a meaningful structure for the individual. It must be agreed, moreover, that in the natural order such structure is material, which does not mean that, in its totality, the structure is integrally sensible. The reason for this is that what is essential in this structure is in general a pure intelligible, but not a pure sensible. In other words, the essence is entirely suprasensible. Thus, there are justifiable reasons to investigate the presence of a structure not conceptualizable in purely sensible or quantitative terms called Veiled Reality by the French physicist Bernard d'Espagnat, which can be assimilated to the classical transcendental composition of being and essence, provided that the latter element of the composition, essence, is equivalent to the form-matter structure, or hylomorphic or predicamental structure (here, matter is to be assimilated to prime matter). However, some effort to outline how both compositions, transcendental and predicamental, might be represented from a mathematical point of view.
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