摘要
The balkanization of reality by Aristotelian Philosophy has been a thought provoking exercise in the history of Western Philosophy. Aristotle＇s idea as conceptualized by Asouzu as Philosophy of Essence has been the central instrument for bifurcation and polarization of all entities into classes, such as： Essence and Accident, Matter and Form, Cause and Effect, Rationalism and Empiricism etc. This dualistic ontology be believes has eaten deeply into the mind of Western scholars to perceive science dualistically. In view of the above, the disagreement with Aristotle＇s compartmentalization of reality from Ibuanyidanda Philosophy （Philosophy of Complementarity） by Asouzu is an attempt to restructure scientific dualistic ontology into one unified, non-polarized, non-absolutistic, harmonious framework capable of fascinating unity in science. Hence, the subject matter of Ibuanyidanda Philosophy is to restore the broken unity between theory and praxis that exists in science because everything that exists serves a missing link of reality. The aim of this paper is to critically examine from the philosophical eye, the various critique by Asouzu on this thought provoking polarization of reality in Aristotle＇s Philosophy of Essence. We are of the view that Aristotle had to balkanize reality to solve the various problems of his era. Thus, if applied to contemporary scientific issues, it will lead us to no unity and growth in science. Furthermore, from Ibuanyidanda＇s perspective, we are of the view that its nature of harmonious non-polarized ontology is a breakthrough to contemporary scientific issues especially the debate within macro physics, theory of relativity, and sub-atomic particles physics （Quantum Mechanics）.
