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Journal articles on the topic 'Aristotle Criticism and interpretation'

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Published: 4 June 2021

Last updated: 29 January 2023

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1

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 sug

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Djuric, Drago. "Aristotle: Necessity, contingency, freedom." Theoria, Beograd 51, no. 2 (2008): 99–111. http://dx.doi.org/10.2298/theo0802099d.

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In this article the author attempts to present Aristotle's argumentation against the universal fatalism, which is, in the view of fatalists, a necessary consequence of the universal application of the principle of bivalence to the contradictory propositions about the future state of affairs. This problem Aristotle examines in his De Interpretatione ch. 9, wich is the main issue here. Presentation flows trough three steps: 1. Aristotle's formulation of the problem, 2. Aristotle's presentation and criticism of the logical determinism and, finally, 3. Aristotle's libertarian solution of the probl

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3

Balla, Chloe. "Plato and Aristotle on Rhetorical Empiricism." Rhetorica 25, no. 1 (2007): 73–85. http://dx.doi.org/10.1525/rh.2007.25.1.73.

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Abstract Current interpretations of early Greek rhetoric often rely on a distinction between the empirical stage of rhetoric (associated with the sophists) and the theory of rhetoric which was invented by the philosophers Plato and Aristotle. But insofar as the distinction between experience and theory is itself a product of philosophical criticism and reflects the philosophical priorities of the authors who introduced it, its application in the interpretation of pre-Platonic rhetoric is anachronistic. By examining the contexts in which Plato's and Aristotle's arguments are cast, I propose to

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Mouzala, Melina G. "Aristotle’s Criticism of the Platonic Forms as Causes in De Generatione et Corruptione II 9. A Reading Based on Philoponus’ Exegesis." Peitho. Examina Antiqua 7, no. 1 (March 17, 2016): 123–48. http://dx.doi.org/10.14746/pea.2016.1.6.

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In the De Generatione et Corruptione II 9, Aristotle aims to achieve the confirmation of his theory of the necessity of the efficient cause. In this chapter he sets out his criticism on the one hand of those who wrongly attributed the efficient cause to other kinds of causality and on the other, of those who ignored the efficient cause. More specifically Aristotle divides all preceding theories which attempted to explain generation and corruption into two groups: i) those which offered an explanation by using the formal cause ii) those which provided an explanation by using the material or the

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Nilova, Anna. ""POETICS" OF ARISTOTLE IN RUSSIAN TRANSLATIONS." Проблемы исторической поэтики 19, no. 4 (December 2021): 7–39. http://dx.doi.org/10.15393/j9.art.2021.9822.

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The article presents an overview of the existing translations of Aristotle's “Poetics”, characterizes the features of each of them. In the preface to his translation of Aristotle's “Poetics”, V. Zakharov characterized the work of the Greek philosopher as a “dark text.” Each translation of this treatise, which forms the basis of European and world literary theory, is also its interpretation, an attempt to interpret the “dark places.” The first Russian translation of “Poetics” was made by B. Ordynsky and published in 1854, however, the Russian reader was familiar with the contents of the treatis

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6

Olbricht, Thomas H. "Rhetorical Criticism in Biblical Commentaries." Currents in Biblical Research 7, no. 1 (October 2008): 11–36. http://dx.doi.org/10.1177/1476993x08094023.

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Biblical commentators through history have employed various methods to facilitate interpretation, including rhetorical criticism, with emphasis on classical rhetoric. Despite a resurgence of interest in rhetoric in the past two decades, only a few commentators in the New Interpreter's Bible and the Hermeneia series have undertaken in-depth rhetorical analysis. Most observations of these commentators are derived from the rhetorics of Aristotle, Cicero, and Quintilian and the Rhetorica ad Herennium. This essay sets forth and evaluates the various methods of rhetorical analysis and their employme

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7

Hale, John K. "Can the Poetics of Aristotle Aid the Interpretation of Shakespeare’s Comedies?" Antichthon 19 (1985): 16–31. http://dx.doi.org/10.1017/s006647740000321x.

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Because the Poetics has had such importance for the theory and practice of tragedy, the loss of Aristotle’s thought about comedy is greatly to be lamented. The student of Shakespeare laments it all the more in that our understanding of the comedies has lagged behind that of the tragedies. This paper asks, however, to what extent the Poetics as extant can be usefully applied to the comedies of Shakespeare; and to what extent we can thereby remedy some deficiencies of comedy criticism. For instance, it is a strength of Aristotle that he does not flinch from stating the obvious: he extracts from

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Abbate, Michele. "La Repubblica di Platone nell’esegesi simbolica, e metafisico-teologica di Proclo." ΠΗΓΗ/FONS 2, no. 1 (December 14, 2017): 153. http://dx.doi.org/10.20318/fons.2017.3853.

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Riassunto: Delle diverse tematiche affrontate da Proclo nella sua articolata interpretazione della Repubblica di Platone, il saggio propone una disamina di alcune fra quelle che appaiono particolarmente significative per comprendere in quale direzione proceda complessivamente l’esegesi procliana del dialogo platonico: lo σκοπός (ossia l’argomento principale) e l’impianto simbolico della Repubblica (dissertazione I); la natura, la funzione e il ruolo della giustizia secondo l’esegesi procliana (dissertazioni III e VII-VIII); l’esame e la critica delle obiezioni mosse da Aristotele alla Repubbli

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9

Ravitsky, Aviram. "Yaʿqūb al-Qirqisānī on Human Intellect, Legal Inference, and the Meaning of the Aristotelian Syllogism". Journal of Jewish Thought and Philosophy 26, № 2 (18 жовтня 2018): 149–73. http://dx.doi.org/10.1163/1477285x-12341230.

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Abstract In the fourth treatise of his legal-theological work Kitāb al-Anwār wa-al-Marāqib, Yaʿqūb al-Qirqisānī analyzes a criticism of the Aristotelian syllogism and its epistemological foundations. Qirqisānī defends Aristotelian logic by quoting a passage from an unknown commentary on Aristotle in which the Aristotelian theory of syllogism is explicated. This paper focuses on the historical, theological, and philosophical meanings of the criticism of the syllogism in Qirqisānī’s discussion and analyzes his interpretation of the syllogism as a source of knowledge that should be applied in the

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10

Perälä, Mika. "Affirmation and Denial in Aristotle’s De interpretatione." Topoi 39, no. 3 (September 20, 2019): 645–56. http://dx.doi.org/10.1007/s11245-019-09669-y.

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Abstract Modern logicians have complained that Aristotelian logic lacks a distinction between predication (including negation) and assertion, and that predication, according to the Aristotelians, implies assertion. The present paper addresses the question of whether this criticism can be levelled against Aristotle’s logic. Based on a careful study of the De interpretatione, the paper shows that even if Aristotle defines what he calls simple assertion in terms of predication, he does not confound predication and assertion. That is because, first, he does not understand compound assertion in ter

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Kirby, John T. "The Rhetorical Situations of Revelation 1–3." New Testament Studies 34, no. 2 (April 1988): 197–207. http://dx.doi.org/10.1017/s0028688500019998.

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The publication of George Kennedy'sNew Testament Interpretation Through Rhetorical Criticismmarked the full realization of a growing trend in NT criticism, whereby scholars are beginning to look beyond the limitations of form- and source-criticism for another viable hermeneutical tool. Rhetorical criticism has its origins in the classical canons conceptualized and formulated by the principal rhetoricians of Greek and Roman antiquity, such as Aristotle and Quintilian. This methodology sprang from roots in the ancient world; rhetoric was ‘one of the constraints under which New Testament writers

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12

Biondi, Paolo C. "A Rose by Any Other Name…" Studia Neoaristotelica 17, no. 2 (2020): 239–82. http://dx.doi.org/10.5840/studneoar20201728.

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The question of how, according to Aristotle, the principles of science are acquired remains contested among scholars. An aspect of this broader topic concerns the role of induction, and whether it is able to provide us with knowledge of natural necessity without the assistance of intuition (nous). In a recent publication in this journal, David Botting argues in favour of the enumerative/empiricist interpretation of induction and criticizes the intuitive/rationalist interpretation of it, a version of which was defended in one of my publications. He thinks that Aristotle is like Hume: both under

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Lauritzen, Espen Andrè. "Persuading through pity and fear: Aristotle’s account of the emotions in the Rhetoric." Nordlit, no. 33 (November 16, 2014): 139. http://dx.doi.org/10.7557/13.3180.

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<p>The aim of this paper is to examine what has commonly been perceived as a discrepancy between the generally pragmatic or amoral tone of the <em>Rhetoric</em> and Aristotle’s preoccupation with normative questions elsewhere in his works, including in the opening chapter of the Rhetoric itself. I suggest an interpretation that allows for this discrepancy to be avoided. When Aristotle warns against emotional influence in Rhetoric 1.1, this statement must be seen in context with his critique of previous writers of rhetorical handbooks. By looking at other historical sources to

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Seddon, Fred. "Rejoinder to Roderick T. Long, "Interpreting Plato's Dialogues: Aristotle versus Seddon" (Fall 2008): Long on Interpretation." Journal of Ayn Rand Studies 10, no. 1 (2008): 231–33. http://dx.doi.org/10.2307/41560381.

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Abstract In this essay, Seddon provides a brief rejoinder to Long's reply to his review of the monograph Reason and Value: Aristotle versus Rand. Despite his criticisms, Seddon maintains that reading Long's monograph will pay rewards for all those interested in the history of philosophy as it impacts Ayn Rand's thought.

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Seddon, Fred. "Rejoinder to Roderick T. Long, "Interpreting Plato's Dialogues: Aristotle versus Seddon" (Fall 2008): Long on Interpretation." Journal of Ayn Rand Studies 10, no. 1 (2008): 231–33. http://dx.doi.org/10.5325/jaynrandstud.10.1.0231.

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Abstract In this essay, Seddon provides a brief rejoinder to Long's reply to his review of the monograph Reason and Value: Aristotle versus Rand. Despite his criticisms, Seddon maintains that reading Long's monograph will pay rewards for all those interested in the history of philosophy as it impacts Ayn Rand's thought.

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CERAMI, CRISTINA. "THOMAS D'AQUIN LECTEUR CRITIQUE DU GRAND COMMENTAIRE D'AVERROÈS À PHYS. I, 1." Arabic Sciences and Philosophy 19, no. 2 (September 2009): 189–223. http://dx.doi.org/10.1017/s0957423909990026.

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AbstractThe present article aims to provide a reconstruction of the interpretation offered by Thomas Aquinas of the cognitive process described at the beginning of Aristotle's Physics and of his criticism of Averroes' interpretation. It expounds to this end the exegesis of ancient Greek commentators who opened the debate on this question; then, it puts forward a reconstruction of Aquinas' doctrine by means of other texts of his corpus, as well as an explanation of his criticism of Averroes' exegesis; it finally reconstructs Averroes' interpretation worked out in his Great Commentary to Phys. I

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Cordero, Nestor Luis. "Les deux manières d’expliquer la réalité proposées par Parménide." Peitho. Examina Antiqua 13, no. 1 (December 23, 2022): 13–24. http://dx.doi.org/10.14746/pea.2022.1.1.

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Towards the end of fragment 1 of his Poem, Parmenides puts forward two methods or paths that a priori explain the same object of study: the existence of the fact or state of being. One of the options leads to the core of the truth and is, therefore, pursued. The other is merely a set of contradictory opinions and is, accordingly, abandoned. These two paths are expounded in the rest of the Poem, while fragment 4 shows that even the erroneous conception, which had to be set aside, can still be fruitful. Once the firm foundation of truth has been established, fragments 10 and 11 propose to widen

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d’Hoine, Pieter. "Aristotle’s Criticism of Non-Substance Forms and its Interpretation by the Neoplatonic Commentators." Phronesis 56, no. 3 (2011): 262–307. http://dx.doi.org/10.1163/156852811x575916.

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AbstractAristotle’s criticism of Platonic Forms in the Metaphysics has been a major source for the understanding and developments of the theory of Forms in later Antiquity. One of the cases in point is Aristotle’s argument, in Metaphysics I 9, 990b22-991a2, against Forms of non-substances. In this paper, I will first provide a careful analysis of this passage. Next, I will discuss how the argument has been interpreted ‐ and refuted ‐ by the fifth-century Neoplatonists Syrianus and Proclus. This interpretation has played an important role in the broader context of the Neoplatonic debates on the

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Eisenmann. "Gersonides' Criticism of the Aristotelian System and of Averroes's Interpretation of Aristotle in his Supercommentary on the Epitome of the Physics." Aleph 21, no. 1 (2021): 79. http://dx.doi.org/10.2979/aleph.21.1.0079.

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Cruz Sousa, André Luiz. "Thoughts on Leo Strauss's Interpretation of Aristotle's Natural Right Teaching." Review of Politics 78, no. 3 (2016): 419–42. http://dx.doi.org/10.1017/s0034670516000334.

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AbstractThe essay discusses the interpretation of Aristotle's natural right teaching by Leo Strauss. This interpretation ought to be seen as the result of an investigation into the history of philosophy and of an attempt to philosophically address political problems. By virtue of this twofold origin, the Straussian commentary is unorthodox: it deviates from traditional Aristotelianism (Aquinas and Averroes) and it seems alien to the text of the Nicomachean Ethics. Strauss's criticism of medieval variants results from their incapacity—shared by contemporary political thought—to address a perple

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MUELLER, IAN. "PHYSICS AND ASTRONOMY: ARISTOTLE'S PHYSICS II.2.193b22–194a12." Arabic Sciences and Philosophy 16, no. 2 (August 10, 2006): 175–206. http://dx.doi.org/10.1017/s0957423906000300.

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In the first part of chapter 2 of book II of the Physics Aristotle addresses the issue of the difference between mathematics and physics. In the course of his discussion he says some things about astronomy and the ‘ ‘ more physical branches of mathematics”. In this paper I discuss historical issues concerning the text, translation, and interpretation of the passage, focusing on two cruxes, ( I ) the first reference to astronomy at 193b25–26 and ( II ) the reference to the more physical branches at 194a7–8. In section I, I criticize Ross’s interpretation of the passage and point out that his al

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Lunt, Peter. "Virtue Ethics and Social Psychology." History & Philosophy of Psychology 7, no. 1 (2005): 12–22. http://dx.doi.org/10.53841/bpshpp.2005.7.1.12.

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Virtue ethics has emerged as an alternative to deontological and utilitarian theory in recent moral philosophy. The basic notion of virtue ethics is to reassert the importance of virtuous character in ethical judgement in contrast to the emphasis on principles and consequences. Since questions of virtue have been largely neglected in modern moral theory, there has been a return to Aristotle’s account of virtue as character. This in turn has been questioned as the basis of virtue ethics and there has been a search for alternative accounts of moral agency. One aspect of this critical reflection

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Svirsky, Yakov I. "Conceptual Features of a Complex Vision of the World." Voprosy Filosofii, no. 10 (2021): 49–52. http://dx.doi.org/10.21146/0042-8744-2021-10-49-52.

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Today, almost all spheres of human existence are interpreted – directly or indirectly – as permanently becoming, interpreted from a processing point of view realities that do not imply either final fixation or predetermined ultimate goals or states. The world appears not so much in the form of difficult composite dynamic formation in mechanistic sense, but in the form of mobile, continuously becoming environment, which presupposes special technical researches and ways of staying in it. Such techniques and methods lead to the formation of a non-trivial vision of the universe. And such a visio

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Tazhibaeva, Sh A., and A. Zhienbayeva. "SPECIFICS CHRONOTOPE IN THE MODERN PROSE OF KAZAKHSTAN." BULLETIN Series of Philological Sciences 76, no. 2 (June 15, 2021): 80–88. http://dx.doi.org/10.51889/2021-2.1728-7804.10.

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The chronotope issue has been relevant in literary criticism for several decades. Furthermore, Plato argued that the essence of art is an imitation of real life. Aristotle pointed out that art creates its own world as something possible or probable and thereby reveals the essential properties of the real world. This article attempts to summarize the main research results on the problem of spatial images and the chronotope as a whole and thereby determine what is the specificity of the image of space, what is its role in a particular work. The purpose of the study is to establish the role of th

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Hrabovska, Iryna. "The Ideas of Fairness in Philosophy Grygorii Skovoroda in the Context of Western Philosophical Tradition of Interpretation of the Concept of Justice (To the 300th Anniversary of the Philosopher)." Ukrainian Studies, no. 2(83) (July 24, 2022): 26–31. http://dx.doi.org/10.30840/2413-7065.2(83).2022.261056.

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The article examines the specifics of philosophical criticism in the period of the “late” UkrSSR Western concepts of philosophy, psychology, and arts using Larysa Levchuk’s books “Art in the Struggle of Ideologies” and her “Psychoanalysis: From the Unconscious to ‘Fatigue of Consciousness’”. Annotation. The article is dedicated to the 300th anniversary of the birth of the outstanding Ukrainian philosopher Hryhoriy Savych Skovoroda.Each epoch has its own view of an outstanding person and their creative work, in particular when it comes to philosophical heritage. Along with the image of the phil

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Lockwood, Thornton. "Servile Spartans and Free Citizen-soldiers in Aristotle’s Politics 7–8." Apeiron 51, no. 1 (January 26, 2018): 97–123. http://dx.doi.org/10.1515/apeiron-2016-0055.

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Abstract In the last two books of the Politics, Aristotle articulates an education program for his best regime in contrast to what he takes to be the goal and practices of Sparta’s educational system. Although Aristotle never refers to his program as liberal education, clearly he takes its goal to be the production of free male and female citizens. By contrast, he characterizes the results of the Spartan system as ‘crude’ (φορτικός), ‘slavish’ (ἀνδραποδώδης), and ‘servile’ (βάναυσος). I argue that Aristotle’s criticisms of Spartan education elucidate his general understanding of Sparta and pro

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MECHOUET, Terkia, and Farid ZIDANI. "LUKASIEWICZ’S APPROACH TO SYLLOGISTIC: A CRITICAL ANALYSIS STUDY." RIMAK International Journal of Humanities and Social Sciences 04, no. 04 (July 1, 2022): 491–507. http://dx.doi.org/10.47832/2717-8293.18.32.

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There is no theory which has received a big interest historically as Aristotelian syllogistic, despite the criticisms to which the theory was exposed by philosophers and logicians like Francis Bacon and Jean Stuart mill in their philosophical and logical works, they considered it as an epistemological obstacle to the development of scientific knowledge, and there is a need to get over it to new method and process, but It is still an interesting subject of study and updated by many logicians to nowadays. The most prominent attempts: the Intentional approach opposite to the comprehensive one, th

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Al.Sobh, Mahmoud A., Ameen Z. Al Khamaiseh, and Samer M. Al-Zoubi. "The Artistic Truth in Aristotle’s Criticism." European Journal of English Language and Literature Studies 10, no. 4 (March 15, 2022): 58–63. http://dx.doi.org/10.37745/ejells.2013/vol10n4pp5863.

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The present study examines Aristotle's definition of art. This examination helps in understanding the nature of art and the artistic truth it ought to carry. Aristotle believes that there is truth in art because it is not independent from the reality from which it emerges. The study advances the thesis that all arts are mimetic; therefore, they are produced by imitation. This notion has misled many thinkers by thinking that art is three times separated from the truth, as Aristotle's teacher, Plato has demonstrated in his argument on the nature of imitative arts. However, Aristotle does not rep

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Woleński, Jan. "Aristotle and Tarski." Peitho. Examina Antiqua 8, no. 1 (October 24, 2017): 261–70. http://dx.doi.org/10.14746/pea.2017.1.17.

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Alfred Tarski frequently declared that his semantic definition of truth was inspired by Aristotle’s views. The present paper discusses this issue in the context of Marian Wesoły’s criticism of the thesis that there is an affinity between Tarski’s views and those of Aristotle. The article concludes with an inquiry into whether Aristotle’s definition of truthfulness can be identified with the correspondence theory of truth.

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Woleński, Jan. "Aristotle and Tarski." Peitho. Examina Antiqua, no. 1(8) (October 24, 2017): 261–70. http://dx.doi.org/10.14746/peitho.2017.12230.

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Alfred Tarski frequently declared that his semantic definition of truth was inspired by Aristotle’s views. The present paper discusses this issue in the context of Marian Wesoły’s criticism of the thesis that there is an affinity between Tarski’s views and those of Aristotle. The article concludes with an inquiry into whether Aristotle’s definition of truthfulness can be identified with the correspondence theory of truth.

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Tarrant, Harold. "Eudorus and the Early Platonist Interpretation of the Categories." Dossier 64, no. 3 (July 14, 2009): 583–95. http://dx.doi.org/10.7202/037692ar.

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Abstract The hermeneutic tradition concerning Aristotle’s Categories goes back to Eudorus and his contemporaries in the first century bc. Initially a perplexing text, it forces the Platonist to consider a variety of new dialectical questions. The criticisms of Eudorus demonstrate the desire for orderly arrangements, and pose questions that the hermeneutic tradition, culminating in the magnificent commentary of Simplicius, would try to answer. His pursuit of a critical agenda does not warrant the label “anti-Aristotelian” or “polemical”, but it does show why he preferred to be known as an Acade

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Denkel, Arda. "Matter, Form and Object: Rejoinder to Sidelle." Dialogue 34, no. 2 (1995): 381–88. http://dx.doi.org/10.1017/s0012217300014785.

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Aristotelian notions such as matter, form and substance (or object) should be used carefully; not only is the rich tradition in their background marked by variety of interpretation, even Aristotle's own use of these concepts is far from uniform. In his different works, matter, form and (primary) substance display contents that do not always agree. There is reason for believing that in the Metaphysics Zeta the notion of form embodies (or amounts to) essence, and that accordingly something without essence does not qualify as substance. This cannot be generalized or regarded as Aristotle's standa

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TONER, CHRISTOPHER HUGH. "Aristotelian Well-Being: A Response to L. W. Sumner's Critique." Utilitas 18, no. 3 (August 21, 2006): 218–31. http://dx.doi.org/10.1017/s0953820806002007.

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Aristotle's ethical theory is often seen as instructing agents in the prudent pursuit of their own well-being, and therefore labeled egoistic. Yet it is also subject to the opposing charge of failing to direct agents to their well-being, directing them instead to perfection. I am here concerned chiefly with the second criticism, and proceed as follows: I first articulate Sumner's version of the criticism, and second assess his argument for his own (subjective) account of well-being. Third, I present reasons motivating a more objective account of well-being, reasons for taking another look at A

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Curzer, Howard J. "Colloquium 2 Commentary on Pearson." Proceedings of the Boston Area Colloquium of Ancient Philosophy 35, no. 1 (September 16, 2020): 59–67. http://dx.doi.org/10.1163/22134417-00351p06.

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Abstract The Humean interpretation of Aristotle takes him to say that the goals of action are ultimately specified by desire. The Combo interpretation takes Aristotle to say that the goals of action are ultimately specified, sometimes by reason, other times by desire, and yet other times by both. I agree with Pearson that there are passages supporting each side and that the passages Pearson introduces into the debate support the Combo interpretation. To further support the Combo interpretation, I identify four features that Humeans want in a moral theory, and then show that a Humean interpreta

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Zaret, David, and Michael Walzer. "Interpretation and Social Criticism." Contemporary Sociology 17, no. 1 (January 1988): 122. http://dx.doi.org/10.2307/2069485.

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Senchuk, Dennis M., and Michael Walzer. "Interpretation and Social Criticism." Noûs 26, no. 3 (September 1992): 389. http://dx.doi.org/10.2307/2215966.

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Gorski, Philip S. "SCIENTISM, INTERPRETATION, AND CRITICISM." Zygon� 25, no. 3 (September 1990): 279–307. http://dx.doi.org/10.1111/j.1467-9744.1990.tb00793.x.

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Rosen, Bernard. "Interpretation and Social Criticism." Journal of Higher Education 59, no. 6 (November 1988): 704–6. http://dx.doi.org/10.1080/00221546.1988.11780237.

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Rosen, Bernard, and Michael Walzer. "Interpretation and Social Criticism." Journal of Higher Education 59, no. 6 (November 1988): 704. http://dx.doi.org/10.2307/1982241.

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Fendt, Gene. "Camus and Aristotle on the Art Community and its Errors." Labyrinth 22, no. 2 (February 17, 2021): 40. http://dx.doi.org/10.25180/lj.v22i2.236.

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The purpose of this paper is to show the agreement of Camus and Aristotle on the cultural function of the art community (the community of artist and audience), in particular their criticism of what should be called barbarian or nihilistic practices of art. Camus' art and criticism have been frequent targets of modern critics, but his point is and would be that such critics have the wrong idea of the purpose of art. His answer to such critics and the parallelism of his ideas with Aristotle's criticism of barbarian culture, show that the real issue between Camus and his critics is cultural.

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Corkum, Phil. "Aristotle on Ontological Dependence." Phronesis 53, no. 1 (2008): 65–92. http://dx.doi.org/10.1163/156852808x252594.

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AbstractAristotle holds that individual substances are ontologically independent from non-substances and universal substances but that non-substances and universal substances are ontologically dependent on substances. There is then an asymmetry between individual substances and other kinds of beings with respect to ontological dependence. Under what could plausibly be called the standard interpretation, the ontological independence ascribed to individual substances and denied of non-substances and universal substances is a capacity for independent existence. There is, however, a tension betwee

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Müller, Jörn. "Aristoteles und der naturalistische Fehlschluß." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 11 (December 31, 2006): 25–58. http://dx.doi.org/10.1075/bpjam.11.04mul.

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Is Aristotle’s ethics founded on a naturalistic fallacy? This article examines in detail the criticism which was levelled at Aristotle by George Edward Moore in his Principia Ethica in 1903. In order to check the correctness of this assumption, Aristotle’s notion of goodness is reconstructed by an analysis of his theoretical as well as his ethical writings. The picture which emerges shows that Aristotle does not understand goodness as a univocal term but as an analogical concept the focal meaning of which is closely related to the perfection of the different natural things or species. Since Mo

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READ, STEPHEN. "Aristotle and Łukasiewicz on Existential Import." Journal of the American Philosophical Association 1, no. 3 (2015): 535–44. http://dx.doi.org/10.1017/apa.2015.8.

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ABSTRACT:Jan Łukasiewicz's treatise on Aristotle's Syllogistic, published in the 1950s, has been very influential in framing the contemporary understanding of Aristotle's logical systems. However, Łukasiewicz's interpretation is based on a number of tendentious claims, not least, on the claim that the syllogistic was intended to apply only to nonempty terms. I show that this interpretation is not true to Aristotle's text and that a more coherent and faithful interpretation admits empty terms while maintaining all the relations of the traditional square of opposition.

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Yu, Jiyuan. "C. H. Chen’s Developmental Interpretation of Aristotle." Journal of Chinese Philosophy 32, no. 4 (February 19, 2005): 559–74. http://dx.doi.org/10.1163/15406253-03204002.

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YU, JIYUAN. "C. H. CHEN's DEVELOPMENTAL INTERPRETATION OF ARISTOTLE." Journal of Chinese Philosophy 32, no. 4 (December 2005): 559–74. http://dx.doi.org/10.1111/j.1540-6253.2005.00321.x.

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Green, Joel B. "Rethinking "History" for Theological Interpretation." Journal of Theological Interpretation 5, no. 2 (2011): 159–73. http://dx.doi.org/10.2307/26421422.

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Abstract In recent years, theological interpretation of Christian Scripture has often been distinguished by its wholesale antipathy toward history and/or to historical criticism. Working with a typology of different forms of "historical criticism," this essay urges (1) that historical criticism understood as reconstruction of "what really happened" and/or historical criticism that assumes the necessary segregation of "facts" from "faith" is inimical to theological interpretation; (2) that this form of historical criticism is increasingly difficult to support in light of contemporary work in th

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Green, Joel B. "Rethinking "History" for Theological Interpretation." Journal of Theological Interpretation 5, no. 2 (2011): 159–73. http://dx.doi.org/10.2307/jtheointe.5.2.0159.

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Abstract In recent years, theological interpretation of Christian Scripture has often been distinguished by its wholesale antipathy toward history and/or to historical criticism. Working with a typology of different forms of "historical criticism," this essay urges (1) that historical criticism understood as reconstruction of "what really happened" and/or historical criticism that assumes the necessary segregation of "facts" from "faith" is inimical to theological interpretation; (2) that this form of historical criticism is increasingly difficult to support in light of contemporary work in th

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Morrow, Jeffrey L. "The Politics of Biblical Interpretation: A ‘Criticism of Criticism’." New Blackfriars 91, no. 1035 (August 12, 2010): 528–45. http://dx.doi.org/10.1111/j.1741-2005.2009.01342.x.

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Rosenberg, Ruth, and Jerome J. McGann. "Textual Criticism and Literary Interpretation." South Central Review 3, no. 4 (1986): 119. http://dx.doi.org/10.2307/3189693.

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Segev, Mor. "Aristotle on Plato’s Republic VIII-IX: Politics v. 12, 1316a1-b27." Polis: The Journal for Ancient Greek Political Thought 35, no. 2 (September 17, 2018): 374–400. http://dx.doi.org/10.1163/20512996-12340190.

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Abstract Toward the end of Politics V. 12, Aristotle criticizes Plato’s discussion of political change in Republic VIII-IX. Scholars often reject Aristotle’s criticism, especially because it portrays Plato’s discussion, allegedly unfairly, as developing a historically testable theory. I argue that Aristotle’s criticism is adequate, and that the seriousness with which he considers Plato’s account of political change as an alternative to his own is both warranted and instructive. First, apart from criticizing Plato’s account for its historical inaccuracies, Aristotle also exposes theoretical ins

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