The Modern Language Association likes to keep up with the times. As we all know, some information breaks first or only on Twitter and a good academic needs to be able to cite those sources. So, the MLA has devised a standard format that you should keep in mind. Its form is:
Part of Nietzsche’s problem with history, science, and the knowledge drive in general is that these activities typically presuppose that "knowing" is possible, and that truth is more valuable than untruth, or appearance. It is supposed that there is another world, one free from our perceptions, which can be known if we can find an objectifying lens through which the real nature of things, i.e. inherent properties, things-in-themselves, essences, can be understood. Nietzsche sees most endeavors concerned with discovering the truth as attempts to separate the knower from the known in such a way that they can separate their perceptions (the way the world seems) from the perceived object (an entity that has an existence free from what we bring to the word.) With this separation of the world into "the world of mere appearances" and the "real world," objects are seen as things-in-themselves, with inherent meanings that are non-revisable, objective, and universal ("The Philosopher" 133).
Matter and Form Aristotle uses his familiar matter/form distinction to answer the question “What is soul?” At the beginning of De Anima II.1, he says that there are three sorts of substance: Matter (potentiality) Form (actuality) The compound of matter and form Aristotle is interested in compounds that are alive . These - plants and animals - are the things that have souls. Their souls are what make them living things. Since form is what makes matter a “this,” the soul is the form of a living thing.