This is, however, this abstraction, which they called abstraction formalis, an abstraction of the thinking reality or a complex of formal observation of the objects that are its carriers. This abstraction formalis, in our opinion, lies at the heart of any scientific work, and it allows us to talk about philosophy. It distracts our gaze from the conditions of existence to turn it into the essence of order, it assimilates our thought to the possible, it puts the side to the point of looking at nature.
This difference between nature and place has little significance in terms of knowledge in the narrow sense of this expression, this knowledge, which differs from "wisdom". In fact, from the point of view of science, human thought does not know any other significant difference except the difference between the state of culture and the state of culture in which the difference in historical conditions has almost the same external and episodic influence on the scientific work. Much can be said about "ancient mathematics" or "Indian logic," but all these recalculations cover purely material objects. In other words, this is about wisdom, and we assume that philosophy is wisdom. It is wisdom, in itself, in the words of Aristotle, knowledge rather divine than human, which we are in possession of because of the weakness of our nature, "serves so much to the caretakers"; man in terms of wisdom can reside in completely different situations.
THE NATURE OF PHILOSOPHY
In the opinion of Thomas Aquinas, substances are defined in their specificity as an absolute image, and their operative capabilities are determined by their actions, the actions of their subjects. If in ourselves a formation takes place this dynamic organization of reason, which is called philosophy, then, as every activity that contains knowledge, research, and judgment, has in its essence a relation to the object to which it seeks itself (but in no way is a subject in which it is located) and which determines its nature. There are a whole range of objects in the real world, which in themselves are accessible to the natural possibilities of human reason. If it were otherwise, it would be useless to distinguish between the natural and the supernatural, between the area of nature and the sphere of grace.