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Academic literature on the topic 'Aristotle Aristotle Aristotle'

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Published: 4 June 2021

Last updated: 6 February 2022

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Journal articles on the topic "Aristotle Aristotle Aristotle"

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Wesoły, Marian. "ΑΝΑΛΥΣΙΣ ΠΕΡΙ ΤΑ ΣΧΗΜΑΤΑ Restoring Aristotle’s Lost Diagrams of the Syllogistic Figures." Peitho. Examina Antiqua, no. 1(3) (February 11, 2013): 83–114. http://dx.doi.org/10.14746/pea.2012.1.4.

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The article examines the relevance of Aristotle’s analysis that concerns the syllogistic figures. On the assumption that Aristotle’s analytics was inspired by the method of geometric analysis, we show how Aristotle used the three terms (letters), when he formulated the three syllogistic figures. So far it has not been appropriately recognized that the three terms — the major, the middle and the minor one — were viewed by Aristotle syntactically and predicatively in the form of diagrams. Many scholars have misunderstood Aristotle in that in the second and third figure the middle term is outside and that in the second figure the major term is next to the middle one, whereas in the third figure it is further from it. By means of diagrams, we have elucidated how this perfectly accords with Aristotle's planar and graphic arrangement. In the light of these diagrams, one can appropriately capture the definition of syllogism as a predicative set of terms. Irrespective of the tricky question concerning the abbreviations that Aristotle himself used with reference to these types of predication, the reconstructed figures allow us better to comprehend the reductions of syllogism to the first figure. We assume that the figures of syllogism are analogous to the figures of categorical predication, i.e., they are specific syntactic and semantic models. Aristotle demanded certain logical and methodological competence within analytics, which reflects his great commitment and contribution to the field.

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Johnston, Rebekah. "Aristotle on Wittiness." Epoché: A Journal for the History of Philosophy 24, no. 2 (2020): 323–36. http://dx.doi.org/10.5840/epoche2020226157.

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Aristotle claims, in his Nicomachean Ethics, that in addition to being, for example, just and courageous, and temperate, the virtuous person will also be witty. Very little sustained attention, however, has been devoted to explicating what Aristotle means when he claims that virtuous persons are witty or to justifying the plausibility of the claim that wittiness is a virtue. It becomes especially difficult to see why Aristotle thinks that being witty is a virtue once it becomes clear that Aristotle’s witty person engages in what he calls ‘educated insolence’. Insolence, for Aristotle, is a form of slighting which, as he explains in the Rhetoric, generally causes the person slighted to experience shame and anger. In this paper, I attempt to bring some clarity to Aristotle’s claim that being witty is a virtue by examining why Aristotle thinks that the object of a witty person’s raillery will find this joking pleasant.

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Ganson, Todd Stuart. "Aristotle's Metaphysics. Aristotle, Joe Sachs." Isis 92, no. 1 (March 2001): 153–54. http://dx.doi.org/10.1086/385074.

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Santoro, Alessio. "A City of Guardians: Refocusing the Aim and Scope of Aristotle’s Critique of Plato’s Republic." Polis: The Journal for Ancient Greek and Roman Political Thought 36, no. 2 (June 28, 2019): 313–35. http://dx.doi.org/10.1163/20512996-12340212.

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Abstract In Politics 2.2-5 Aristotle criticises the state described in Plato’s Republic. The general consensus in the secondary literature (in particular after E. Bornemann) is that Aristotle’s critique is unfair and too narrow in scope. Aristotle unjustifiably ignores significant parts of Plato’s Republic and unreasonably assumes that the community of wives, children and property extends to the whole of Kallipolis. Although R. Mayhew’s defence of Aristotle’s criticism has mitigated this negative assessment, the problem has remained unresolved. This paper questions the traditional view and suggests an explanation of Aristotle’s selective reading of Plato’s Republic. Based on what turns out to be a reasonable interpretation of Plato’s text, Aristotle does not extend Plato’s communism to the whole city, but rather reduces Plato’s city to the community of the guardians. As a result, Aristotle’s arguments in fact hit the mark and present Aristotle as a much fairer reader than is usually acknowledged.

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Wedin, Michael. "Aristotle on the Impossibility of Anaximander’s apeiron: On Generation and Corruption, 332a20-25." Phronesis 58, no. 1 (2013): 17–31. http://dx.doi.org/10.1163/15685284-12341240.

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Abstract In On Generation and Corruption, Aristotle rejects the very possibility of such a thing as Anaximander’s apeiron. Characterized as a kind of intermediate stuff, the apeiron turns out to consist of contraries and as such is impossible. Commentators have rightly noted this point and some have also indicated that Aristotle offers an argument of sorts for his negative estimate. However, the argument has received scant attention, and it is fair to say that it remains unclear exactly why Aristotle rejects Anaximander’s intermediate stuff. Indeed, it is unclear how Aristotle’s argument is supposed to run in the first place. This paper offers a reconstruction of Aristotle’s argument for the impossibility of the apeiron, and on this basis offers to explain Aristotle’s grounds for rejecting Anaximander’s intermediate stuff. This is especially called for in light of the fact that Aristotle himself thinks that there can be intermediate stuffs. Finally, some attention is given to the parallel between the apeiron and Aristotle’s prime matter.

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Gregory, Andrew. "Aristotle, Dynamics and Proportionality." Early Science and Medicine 6, no. 1 (2001): 1–21. http://dx.doi.org/10.1163/157338201x00019.

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AbstractWhat ought we to make of Aristotle's apparently disparate comments on bodies in motion? I argue that Aristotle is concerned with a higher level project than dynamics and that is the establishment of a coherent theory of change in general. This theory is designed to avoid the paradoxes and infinities that Aristotle finds in Eleatic, Heraclitean and atomist accounts, notably in relation to comparatives such as 'quicker' and 'slower'. This theory relies on a broad application of proportionality to all types of change, not merely those we would label 'dynamics'. To support this I argue that Aristotle denied the existence of the void and the possibility of instantaneous change, and that he could accommodate 'threshold' changes within his scheme. If this is so, then the aims of Aristotle's comments on motion become more comprehensible, and it will be understandable why Aristotle was more concerned with the application of proportionality in general rather with the investigation of specific cases in dynamics.

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JANSSENS, Jules. "Ibn Sīnā’s Aristotle." Mediterranea. International Journal on the Transfer of Knowledge, no. 3 (March 31, 2018): 129. http://dx.doi.org/10.21071/mijtk.v0i3.10773.

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Ibn Sīnā’s reading of Aristotle is that of an Arabic and Neoplatonized Aristotle, but, above all, critical, as the two commentaries of his Kitāb al-Insāf, i.e., on Lambda 6-10 and the pseudo-Theology, show. Ibn Sīnā read Aristotle’s works only in Arabic translation and was therefore influenced by their very wording. However, as his commentary on Lambda 6-10 shows, he looked at different translations, or even indirect testimonies, as e.g. Themistius’ paraphrase. Moreover, Ibn Sīnā offers a Neoplatonic inspired interpretation of Aristotle’s metaphysics, especially its theology. Such Neoplatonic reading is almost natural if one, as he does, considers the Theology, which mainly offers a paraphrase of Plotinus’ Enneads IV-VI, as a genuine Aristotelian work, even if Ibn Sīnā suspects a manipulation of the text by dishonest people, in all likelihood some Isma‘ilites. Eventually, Ibn Sīnā, despite his great reference for Aristotle, detects some flaws in the latter’s thinking, or, at least, in its very wording. All in all, Ibn Sīnā reveals to be a critical commentator, who considered Aristotle as the father, or even Godfather, of philosophy, but who nevertheless placed the search for truth above all.

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Bartlett, Robert C. "Aristotle's Science of the Best Regime." American Political Science Review 88, no. 1 (March 1994): 143–55. http://dx.doi.org/10.2307/2944887.

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Aristotle's science of the best regime brings to light an almost forgotten hut by no means settled quarrel between reason and faith concerning the best way of life and its political embodiments. Aristotle denies the claimed superiority of divine legislation, in favor of the guidance supplied by unaided reason. Aristotle knows, however, as contemporary political science may not, that only by confronting the divine law as such can science avoid collapsing into dogmatism. The present study attempts to sketch that confrontation by considering Aristotle's analysis of justice—the concern fundamental to both Aristotle and divine law—in order simply to encourage the kind of reflection necessary to reinvigorate rationalism, or that which, according to Aristotle, is closest to the divine in man.

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Sarch, Alexander. "What's Wrong With Megalopsychia?" Philosophy 83, no. 2 (April 2008): 231–53. http://dx.doi.org/10.1017/s003181910800048x.

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AbstractThis paper looks at two accounts of Aristotle's views on the virtue of megalopsychia. The first, defended by Christopher Cordner, commits Aristotle to two claims about the virtuous person that might seem unpalatable to modern readers. The second account, defended by Roger Crisp, does not commit Aristotle to these claims. Some might count this as an advantage of Crisp's account. However, I argue that Cordner's account, not Crisp's, is actually the better interpretation of Aristotle. Nonetheless, this does not ultimately spell trouble for Aristotle, since, as I argue, the claims that Cordner's account commits Aristotle to are, on closer inspection, not really problematic.

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Heath, Malcolm. "Aristotle on Natural Slavery." Phronesis 53, no. 3 (2008): 243–70. http://dx.doi.org/10.1163/156852808x307070.

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AbstractAristotle's claim that natural slaves do not possess autonomous rationality (Pol. 1.5, 1254b20-23) cannot plausibly be interpreted in an unrestricted sense, since this would conflict with what Aristotle knew about non-Greek societies. Aristotle's argument requires only a lack of autonomous practical rationality. An impairment of the capacity for integrated practical deliberation, resulting from an environmentally induced excess or deficiency in thumos (Pol. 7.7, 1327b18-31), would be sufficient to make natural slaves incapable of eudaimonia without being obtrusively implausible relative to what Aristotle is likely to have believed about non-Greeks. Since Aristotle seems to have believed that the existence of people who can be enslaved without injustice is a hypothetical necessity, if those capable of eudaimonia are to achieve it, the existence of natural slaves has implications for our understanding of Aristotle's natural teleology.

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Dissertations / Theses on the topic "Aristotle Aristotle Aristotle"

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Kwan, Alistair M. "Aristotle on his three elements : a reading of Aristotle's own doctrine /." Connect to thesis, 1999. http://eprints.unimelb.edu.au/archive/00000659.

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Müller, Sven. "Naturgemäße Ortsbewegung : Aristoteles' Physik und ihre Rezeption bis Newton." Tübingen Mohr Siebeck, 2006. http://bvbr.bib-bvb.de:8991/F?func=service&docl̲ibrary=BVB01&docn̲umber=015014441&linen̲umber=0001&funcc̲ode=DBR̲ECORDS&servicet̲ype=MEDIA.

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Rosler, Andrés. "Political authority and obligation in Aristotle /." Oxford : Clarendon press, 2005. http://catalogue.bnf.fr/ark:/12148/cb39905329x.

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Adams, Rachel R. "Aristotle on mind." Honors in the Major Thesis, University of Central Florida, 2011. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/9.

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The mind as it is found in Aristotle's great work De Anima is a special capacity of the soul. It has both active and passive properties that work together to allow discursive thinking and moral ethical behavior to emerge. This work will look at Aristotle's philosophy of mind, and I will forward a new interpretation of the mind as he understood it: what I call the active and passive mind property dualism. Aristotle's four causes allow for a unique application of a form of dualism that accounts for the ontological status of the mind and the emergence of rational thinking. The importance of potentiality and actuality in Aristotle's metaphysics gives a different sort of formulation of the mind-body problem than is traditionally understood in the philosophy of mind. The first section of this paper will look at the terms used, especially actuality and potentiality. A comparison to Plato's tripartite soul will be given. Next, Aristotle's different kinds of soul and their varied capacities will be explored. Finally, the active mind will be explained as it appears in Book III, chapter 5.
ID: 030476185; System requirements: World Wide Web browser and PDF reader.; Mode of access: World Wide Web.; Accepted in partial fulfillment of the requirements for honors in the major in Philosophy.; Thesis (B.A.)--University of Central Florida, 2011.; Includes bibliographical references (p. 32-34).
B.A.
Bachelors
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Giulietti, Stephen. "Aristotle on deformities." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p029-0732.

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Pearson, Giles Benjamin. "Aristotle on desire." Thesis, University of Cambridge, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.615903.

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Thorsteinsson, Páll Rafnar. "Aristotle on law." Thesis, University of Cambridge, 2011. https://www.repository.cam.ac.uk/handle/1810/252243.

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Journeau, Julie. "Le statut épistémologique de l'éthique comme science pratique selon Aristote." Thesis, Lille 3, 2013. http://www.theses.fr/2013LIL30033.

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Ce travail a pour objet d'interroger le statut épistémologique de l'éthique comme science pratique et d'expliciter l'affirmation d'Aristote selon laquelle l'éthique est une science. Nous abordons cette question en deux temps : le premier est celui d'une confrontation de l'éthique avec les autres savoirs aristotéliciens dans le but de spécifier la catégorie de savoir pratique dégagée en metaph. E. 1, le second est une étude des principales particularités du savoir pratique. Dans le but de déterminer ces différentes particularités, nous revenons sur les obstacles à la scientificité de l'éthique et nous analysons ce que nous considérons être des instruments du savoir pratique : le syllogisme pratique, les endoxa, les portraits et les exemples
In this work, I will question the epistemological status of ethics as practical knowledge and I will explain the Aristotelian affirmation that ethics is a science. I will proceed in two axes : the first one is a confrontation of the ethics to the other knowledges in order to specify the nature of the category of practical knowledge brought out in metaph. E. 1, and the second one is a study of main particularities of practical knowledge. In order to specify those particularities, I will define the impediments to ethics' scientificity and I will analyze what I identified as instruments for the elaboration of a practical knowledge : practical syllogism, endoxa, portraits and examples

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Lear, Jonathan. "Aristotle and logical theory /." Cambridge ; New York ; Port Chester [etc.] : Cambridge university press, 1990. http://catalogue.bnf.fr/ark:/12148/cb373723536.

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Yoo, Weon-Ki. "Aristotle on self-motion." Thesis, University of Bristol, 1999. http://hdl.handle.net/1983/fb25569f-bd4b-4611-8e8c-c8191ef47968.

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This thesis attempts to explain Aristotle's conception of the self-mover (introduced in Physics VIII. 4-6) by analysing, in particular, the relationship between the locomotive faculty of the soul and the sumphuton pneuma. Aristotle's theory of self-motion calls for resolutions to three major problems: (a) how is self-motion to be explained without denying the existence of the first mover, i.e. the ultimate cause of the motions of all sublunary beings? (b) how is the self-motion of the living being different from the natural motion of the non-living being? and (c) what is the relationship between the unmoved moving part and the moved part of the self-mover (identified as the soul and the body)? Chapter I discusses (i) some potential problems that Aristotle faces in maintaining the theory of self-motion as a part of his overall theory of natural change, (ii) the characteristics and the relationships of the internal parts of the self-mover, and (iii) the reason for identifying the parts with the soul and the body. Chapter II turns to examine modem views on Aristotle's conception of the soul-body relationship, focusing on the functionalist interpretation of it as entailing compositional plasticity, viz. the view that the same psychological state may be realised by several different material states. Chapter III examines what psychological capacities are necessary for the arousal of animal locomotion and what their interrelationships are, whereas Chapter IV argues against Nussbaum's claim that Aristotle maintains that phantasia is an absolutely necessary capacity for an animal to arouse locomotion. Chapter V analyses the locomotive faculty and its relationship with the sumphuton pneuma. On the basis of this examination, this thesis ascribes to Aristotle the following claims: (al) that all natural beings have natures for initiating their own motions, which cannot be merely brought about by the external mover, (bl ) that self-motion is differentiated from natural motion in that, although both depend on external conditions, the former, unlike the latter, also depends on the internal condition of the mover, and (CI) that psychological capacities can be realised only in the pneuma and in nothing else.

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Books on the topic "Aristotle Aristotle Aristotle"

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Aristotle: Aristotle's Poetics. London: Phoenix, 1998.

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Shields, C. Aristotle. New York, USA: Routledge Philosophers, 2007.

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Aristotle. Albany, NY: State University of New York Press, 2003.

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Aristotle. London: Continuum International Pub. Group, 2010.

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Steve, Parker. Aristotle. London: Belitha, 2003.

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Williams, Brian. Aristotle. Chicago: Heinemann Library, 2002.

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Aristotle. Brighton, Sussex: Harvester Press, 1987.

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Losev, Alekseĭ Fedorovich. Aristotle. Moscow: Progress Publishers, 1990.

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McLeish, Kenneth. Aristotle. New York: Routledge, 1999.

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Aristotle. 6th ed. London: Routledge, 1995.

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Book chapters on the topic "Aristotle Aristotle Aristotle"

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Thorp, John. "Aristotle." In Sourcebook in the History of Philosophy of Language, 73–106. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-26908-5_4.

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Anglin, W. S. "Aristotle." In Mathematics: A Concise History and Philosophy, 61–67. New York, NY: Springer New York, 1994. http://dx.doi.org/10.1007/978-1-4612-0875-4_11.

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Sears, Jason. "Aristotle." In Encyclopedia of Animal Cognition and Behavior, 1–5. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-47829-6_77-1.

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Coope, Ursula. "Aristotle." In A Companion to the Philosophy of Action, 439–46. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444323528.ch54.

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Silverstein, Albert. "Aristotle." In Encyclopedia of psychology, Vol. 1., 235–37. Washington: American Psychological Association, 2000. http://dx.doi.org/10.1037/10516-085.

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Mayled, Jon, Jill Oliphant, and Sam Pillay. "Aristotle." In Routledge A Level Religious Studies, 23–34. 1 [edition]. | New York : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9781315208725-2.

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Mayled, Jon, Jill Oliphant, Sam Pillay, and Matthew Taylor. "Aristotle." In Routledge A Level Religious Studies, 23–34. 1 [edition]. | New York : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9781315208725-4.

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Gomez-Lobo, Alfonso. "Aristotle." In Ethics in the History of Western Philosophy, 32–59. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-20203-4_2.

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Strobach, Nico. "Aristotle." In The Moment of Change, 47–83. Dordrecht: Springer Netherlands, 1998. http://dx.doi.org/10.1007/978-94-015-9127-0_3.

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Hetherington, Norriss S. "Aristotle." In Biographical Encyclopedia of Astronomers, 103–6. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4419-9917-7_72.

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Conference papers on the topic "Aristotle Aristotle Aristotle"

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Danilova, Valeriia Iurevna. "The Problem of the Best Constitution in Aristotle's "Politics"." In International Scientific and Practical Conference. TSNS Interaktiv Plus, 2019. http://dx.doi.org/10.21661/r-508651.

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In the paper the proper constitutions of Aristotle's "Politics" are compared. The author concludes that Aristotle preferred aristocracy and polity which are much alike. Being a realist Aristotle knew that aristocracy and polity were rear in practice and not suitable for all the nations.

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Harrold, Mary Jean, Loren Larsen, John Lloyd, David Nedved, Melanie Page, Gregg Rothermel, Manvinder Singh, and Michael Smith. "Aristotle." In the 33rd annual. New York, New York, USA: ACM Press, 1995. http://dx.doi.org/10.1145/1122018.1122038.

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Knepper, Richard, Susan Mehringer, Adam Brazier, Brandon Barker, and Resa Reynolds. "Red Cloud and Aristotle." In HARC '19: Enabling and Facilitating Research on Cloud Computing. New York, NY, USA: ACM, 2019. http://dx.doi.org/10.1145/3355738.3355755.

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Rayside, Derek, and Gerard T. Campbell. "Aristotle and object-oriented programming." In the thirty-first SIGCSE technical symposium. New York, New York, USA: ACM Press, 2000. http://dx.doi.org/10.1145/330908.331862.

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SOHN, Yunrak. "Civic Education and Communication in Aristotle." In 8th International Conference On Humanities, Psychology and Social Science. ACAVENT, 2018. http://dx.doi.org/10.33422/8hps.2018.10.120.

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Galeotti, P., and G. Pizzella. "Galileo Versus Aristotle: the Case of Supernova 1987A#." In SN 1987A, Quark Phase Transition in Compact Objects and Multimessenger Astronomy. Институт ядерных исследования Российской академии наук, 2018. http://dx.doi.org/10.26119/sao.2020.1.52336.

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Bombelli, Giovanni. "Aristotle on Justice and Law: Koinonia, Justice and Politeia." In XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_sws96_03.

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Owen, David. "Aristotle would have admiredBioShockwhile Shakespeare would have playedDragon Age." In the International Academic Conference. New York, New York, USA: ACM Press, 2010. http://dx.doi.org/10.1145/1920778.1920808.

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Teixeira, Marcelo Mendonca, and Avaro Rocha. "From aristotle to Teixeira: From rhetoric to online communication." In 2018 13th Iberian Conference on Information Systems and Technologies (CISTI). IEEE, 2018. http://dx.doi.org/10.23919/cisti.2018.8399365.

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"DOES ARISTOTLE REFUTE THE HARMONIA THEORY OF THE SOUL?" In Russian science: actual researches and developments. Samara State University of Economics, 2019. http://dx.doi.org/10.46554/russian.science-2019.10-2-242/249.

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Reports on the topic "Aristotle Aristotle Aristotle"

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Zulkarnain, Iskandar. TEORI KEADILAN : “PENGARUH PEMIKIRAN ETIKA ARISTOTELES KEPADA SISTEM ETIKA IBN MISKAWAIH”. Jurnal Madani: Ilmu Pengetahuan, Teknologi, dan Humaniora, March 2018. http://dx.doi.org/10.33753/madani.v2i1.37.

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Hagensick, Michael. A Comparative Study of Aristotle's Poetics and Ezra Pound's ABC of Reading. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.2256.

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Aristotle, Ethics and the ‘Art’ of Leadership. IEDP Ideas for Leaders, September 2013. http://dx.doi.org/10.13007/202.

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