φύσις: Difference between revisions

|txtha=φύσεως, ἡ (from [[φύω]], [[which]] [[see]], as Latin [[nature]] from nascor, ingenium from geno, gigno), from [[Homer]], [[Odyssey]] 10,303down; [[nature]], i. e.<br /><b class="num">a.</b> the [[nature]] of things, the [[force]], laws, [[order]], of [[nature]]; as opposed to [[what]] is [[monstrous]], abnormal, [[perverse]]: ὁ, ἡ, τό [[παρά]] φύσιν, [[that]] [[which]] is [[contrary]] to [[nature]]'s laws, [[against]] [[nature]], οἱ [[παρά]] φύσιν τῇ Ἀφροδιτη χρώμενοι, Athen. 13, p. 605; ὁ [[παιδεραστής]] ... [[τήν]] [[παρά]] φύσιν ἡδονήν διώκει, [[Philo]] de spec. legg. i., § 7); as opposed to [[what]] has been produced by the [[art]] of [[man]]: οἱ [[κατά]] φύσιν κλάδοι, the [[natural]] branches, i. e. branches by the [[operation]] of [[nature]], Winer's Grammar, 193 (182)), contrasted [[with]] οἱ ἐγκεντρισθεντες [[παρά]] φύσιν, [[contrary]] to the [[plan]] of [[nature]], cf. 24; ἡ [[κατά]] φύσιν [[ἀγριέλαιος]], ibid.; as opposed to [[what]] is [[imaginary]] or [[fictitious]]: οἱ μή φύσει ὄντες θεοί, [[who]] are gods [[not]] by [[nature]], [[but]] according to the [[mistaken]] [[opinion]] of the Gentiles (λεγόμενοι θεοί, [[nature]], i. e. [[natural]] [[sense]], [[native]] [[conviction]] or [[knowledge]], as opposed to [[what]] is [[learned]] by [[instruction]] and [[accomplished]] by [[training]] or prescribed by [[law]]: ἡ [[φύσις]] (i. e. the [[native]] [[sense]] of [[propriety]]) διδάσκει τί, φύσει ποιεῖν τά [[τοῦ]] ναμου, natura magistra, guided by [[their]] [[natural]] [[sense]] of [[what]] is [[right]] and [[proper]], [[birth]], [[physical]] [[origin]]: [[ἡμεῖς]] φύσει Ἰουδαῖοι, we so [[far]] as [[our]] [[origin]] is considered, i. e. by [[birth]], are Jews, φύσει [[νεώτερος]], [[Sophocles]] O. C. 1295; τῷ [[μέν]] φύσει [[πατρίς]], [[τόν]] δέ νόμῳ πολίτην ἐπεποιηντο, Isocrates Evagr. 21; φύσει βάρβαροι ὄντες, νόμῳ δέ [[Ἕλληνες]], [[Plato]], Menex., p. 245d.; cf. Grimm on ἡ ἐκ φύσεως [[ἀκροβυστία]], [[who]] by [[birth]] is uncircumcised or a Gentile (opposed to [[one]] [[who]], [[although]] circumcised, has made [[himself]] a Gentile by his [[iniquity]] and [[spiritual]] [[perversity]]), a [[mode]] of [[feeling]] and acting [[which]] by [[long]] [[habit]] has [[become]] [[nature]]: [[ἦμεν]] φύσει τέκνα ὀργῆς, by ([[our]] [[depraved]]) [[nature]] we were [[exposed]] to the [[wrath]] of God, φύσει [[πρός]] τάς κολασεις [[ἐπιεικῶς]] ἔχουσιν οἱ Φαρισαῖοι, Josephus, Antiquities 13,10, 6. (Others ([[see]] Meyer) would [[lay]] [[more]] [[stress]] [[here]] [[upon]] the [[constitution]] in [[which]] [[this]] '[[habitual]] [[course]] of [[evil]]' has its [[origin]], [[whether]] [[that]] [[constitution]] be regarded ([[with]] [[some]]) as [[already]] developed at [[birth]], or ([[better]]) as [[undeveloped]]; cf. [[Aristotle]], pol. 1,2, p. 1252{b}, 32 f [[οἷον]] ἕκαστον ἐστι τῆς γενέσεως τελεσθεισης, ταύτην [[φαμέν]] [[τήν]] φύσιν [[εἶναι]] ἑκάστου, [[ὥσπερ]] ἀνθρώπου, etc.; [[see]] the examples in Bonitz's [[index]] [[under]] the [[word]]. Cf. Winer s Grammar, § 31,6a.)).<br /><b class="num">d.</b> the [[sum]] of [[innate]] properties and powers by [[which]] [[one]] [[person]] differs from others, [[distinctive]] [[native]] peculiarities, [[natural]] characteristics: [[φύσις]] θηρίων (the [[natural]] [[strength]], [[ferocity]] and [[intractability]] of beasts (A. V. ([[every]]) [[kind]] of beasts)), ἡ [[φύσις]] ἡ ἀνθρωπίνῃ (the [[ability]], [[art]], [[skill]], of men, the qualities [[which]] are [[proper]] to [[their]] [[nature]] and [[necessarily]] [[emanate]] from it), Winer's Grammar, § 31,10); θείας κοινωνοί φύσεως, (the [[holiness]] [[distinctive]] of the [[divine]] [[nature]] is [[specially]] referred to), Ἀμενωφει ... θείας δοκουντι μετεσχηκεναι φύσεως [[κατά]] τέ σοφίαν [[καί]] πρόγνωσιν [[τῶν]], ἐσομενων, Josephus, contra Apion 1,26).