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Relevant bibliographies by topics / Plato Aristotle Philosophy

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Academic literature on the topic 'Plato Aristotle Philosophy'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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Journal articles on the topic "Plato Aristotle Philosophy"

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Aliu, Ylber. "Comparison of Plato’s Political Philosophy with Aristotle’s Political Philosophy." Urban Studies and Public Administration 1, no. 1 (2018): 35. http://dx.doi.org/10.22158/uspa.v1n1p35.

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<pre><em>The purpose of this study is to identify the similarities and differences between the political philosophy of<br />Plato and political philosophy of Aristotle. Such comparative study is very important for political<br />thought in general. The main significance of this paper is the precise meaning of the political philosophy<br />of Plato and political philosophy of Aristotle, as well as the meaning of differences and similarities.<br />Often, Plato’s political ideas appear as Aristotle political ideas, and Aristotle’s political ideas appear as<br />Plato’s political ideas. The main method of study in this paper is the comparison method. The ancient<br />political debate between Plato and Aristotle is important to modern political philosophy as it is the basis<br />of modern political theories. The data for paper are taken from the books of these two authors. The<br />political philosophy of Plato and Aristotle, although they have similarities in some points, but differ in<br />many other issues, such as: different categories of political analysis, different methodologies of policy<br />study, and different reasons for state creation, different opinions why democracy is a bad form of<br />government and why aristocracy is the right form.</em></pre>

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Bartky, Elliot. "Plato and the Politics of Aristotle's Poetics." Review of Politics 54, no. 4 (1992): 589–620. http://dx.doi.org/10.1017/s0034670500016077.

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This article challenges the view that Aristotle's Poetics provides a defense against Plato's assault on poetry. I argue that Aristotle's discussion of poetry is at least as critical of the poetic depiction of the city and the gods as is the Platonic account. In the Poetics Aristotle does break with Plato in order to establish poetry's independence from philosophy. Aristotle's account of poetry as an independent activity should not, however, be read as a defense of poetry against Plato's subordination of poetry to philosophy. Instead, it is argued that Aristotle establishes poetry's independence from philosophy as a corrective to Plato's resort to poetry, thereby establishing that philosophy is completely autonomous from poetry.

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Cherry, Kevin M. "A Series of Footnotes to Plato's Philosophers." Review of Politics 80, no. 2 (2018): 257–69. http://dx.doi.org/10.1017/s0034670517001267.

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AbstractIn her magisterial Plato's Philosophers, Catherine Zuckert presents a radically new interpretation of Plato's dialogues. In doing so, she insists we must overcome reading them through the lens of Aristotle, whose influence has obscured the true nature of Plato's philosophy. However, in her works dealing with Aristotle's political science, Zuckert indicates several advantages of his approach to understanding politics. In this article, I explore the reasons why Zuckert finds Aristotle a problematic guide to Plato's philosophy as well as what she sees as the character and benefits of Aristotle's political theory. I conclude by suggesting a possible reconciliation between Zuckert's Aristotle and her Plato, insofar as both the Socrates whom Plato made his hero and Aristotle agree that political communities will rarely direct citizens toward virtue by means of law and that we must instead look to informal means of doing so.

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DELCOMMINETTE, SYLVAIN. "DIVISION, DIALECTIQUE ET DÈFINITION CHEZ PLATON ET ARISTOTE." Méthexis 27, no. 1 (2014): 25–45. http://dx.doi.org/10.1163/24680974-90000631.

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In this article, I examine the way Aristotle makes use of the methods Plato labelled as "dialectic". After suggesting a unified interpretation of Plato’s dialectic, I show that Aristotle makes room for them not inside the context of demonstrative science, but at the level of the investigation concerning the principles of such a science. These principles are, for the most part, definitions; and Plato’s dialectical methods are designed to search for and obtain definitions. Although Aristotle, contrary to Plato, seems to distinguish between dialectic and philosophy, he relates both to the same capacity, and he suggests that their methods are identical up to a certain point. Moreover, the cognitive state corresponding to dialectic is, for Aristotle as for Plato, intelligence (nous). Nevertheless, there remain important differences between Plato and Aristotle on this issue: while the dialogical dimension of dialectic is for Plato constitutive of philosophy and implies that the philosophical thought is a perpetual motion, it is according to Aristotle what distinguishes dialectic from philosophy, which must for its part come to a rest; and while philosophy presupposes a rupture with sensation according to Plato, Aristotle envisages it in continuity with sensible experience.

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Mariani, Emanuele. "L’entrelacs des traditions." Studia Phaenomenologica 20 (2020): 51–75. http://dx.doi.org/10.5840/studphaen2020203.

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Just hearing the names of Brentano and Plato put together is enough to highlight the queerness of a matching which finds almost no evidence in critical literature. The study of the texts in which Brentano explicitly deals with Plato, in particular in his lectures on the history of Greek philosophy, does not change much of the negative impression that emerges from a general overview: the place of Plato in the history of philosophy depends, for Brentano, on Aristotle or, better, on the accomplishment of Greek philosophy occurs in Aristotle’s work. We shall turn our attention towards the of certain relevant problems in order to open up, if possible, a less negative prospect for the relationship of Brentano to Plato: not so much directly by examining Platonic philosophy from a Brentanian point of view as by considering the concrete solution that Brentano provides to some Aristotelian questions. To put it differently, we shall take into account not so much what Brentano says of Plato, as what Brentano does with Aristotle, by tracking the Platonizing traces that can be found in the Brentanian commentary to Aristotle’s categories, the philosophical consequences of which seem to be reflected in Brentano’s overall philosophical project.

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Marino López, Antonio. "La razón melancólica." Theoría. Revista del Colegio de Filosofía, no. 18 (July 1, 2007): 25–34. http://dx.doi.org/10.22201/ffyl.16656415p.2007.18.335.

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In this article I examine the conceptions of the relationship among reason, happiness and philosophy as they appear in Plato, Aristotle, the epicurean and stoics, Hobbes, Pascal and Nietzsche. This outline is performed in order to show that, striktly speaking, only Plato and Aristotle consider that the philosopher can be happy.

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Smith, Janet E. "Plato and Aristotle." American Catholic Philosophical Quarterly 66, no. 1 (1992): 118–20. http://dx.doi.org/10.5840/acpq199266142.

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Brémond, Mathilde. "How did Xenophanes Become an Eleatic Philosopher?" Elenchos 41, no. 1 (2020): 1–26. http://dx.doi.org/10.1515/elen-2020-0001.

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AbstractIn this paper, I investigate how Xenophanes was ‘eleaticised’, i.e. attributed theses and arguments that belong to Parmenides and Melissus. I examine texts of Plato, Aristotle and Theophrastus in order to determine if they considered Xenophanes as a philosopher and a monist. I show that neither Plato nor Aristotle regarded him as a philosopher, but rather as a pantheist poet who claimed, in a vague way, that everything is one. But Theophrastus interpreted too literally Aristotle’s claims and was the first to make Xenophanes a proper monist philosopher.

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Dvorkin, Ilya. "Hermeneutics of Aristotle and Hermeneutics of Sophists in Terms of Dialogue Philosophy. Part 1." RUDN Journal of Philosophy 24, no. 3 (2020): 480–501. http://dx.doi.org/10.22363/2313-2302-2020-24-3-480-501.

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The article considers the logical and philosophical doctrine of sophists, which, according to some modern researchers, was more philosophical than their ancient critics recognized. A comparison of the provisions of Aristotle's hermeneutics with preserved fragments of Protagoras and Gorgias shows that the doctrine of sophists was a kind of holistic philosophy, which anticipated the philosophy of dialogue of the XX century. Despite the fact that the philosophy of Plato and Aristotle tried to overcome the relativism and anti-ontologism of the doctrine of sophists, some elements of its dialogueism were preserved in subsequent philosophy in dialectics and rhetoric. The first thing you should pay attention to is the difference between the dialogical form of the presentation of philosophy in Plato and dialogue as the fundamental basis of thinking that we find among sophists. The dialogueism preserved in the dialectic of Plato and the rhetoric of Aristotle is more a technical method of convincing the interlocutor than a hermeneutical basis, which it is in the philosophy of dialogue and in the method of Socratic discussion. The linguistic turn that occurred in the philosophy of the 20th century includes not only an increased interest in language and accuracy of expression. No less important is the new formulation of the question of the nature of the language. Is language a tool for the formulation of thought as Aristotle believed and followed by representatives of modern analytical philosophy, or does it have its own fundamental status, as representatives of the philosophy of dialogue believe? In this context, it is very important for the philosophy of dialogue to find in the thinking of the pre-Socratics those predecessors who already two and a half thousand years ago charted the paths for modern thought. The first part of the article analyzes the relationship between Aristotles hermeneutics and hermeneutics of sophists.

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Magee, Bryan. "My Conception of Philosophy." Royal Institute of Philosophy Supplement 65 (October 2009): 57–70. http://dx.doi.org/10.1017/s1358246109990051.

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There is general agreement, which I share, that among the earliest of Western philosophers were three of the very greatest: Socrates, Plato and Aristotle. Each of these is on record as saying something – and it is almost the same thing – about the nature of philosophy itself that goes to the heart of the matter. Aristotle said: ‘It is owing to their wonder that men now begin, and first began, to philosophise’ (Metaphysics, i.982). And Plato wrote, putting his words into the mouth of Socrates: ‘This sense of wonder is the mark of the philosopher. Philosophy indeed has no other origin’ (Theaetetus, section 155).

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Dissertations / Theses on the topic "Plato Aristotle Philosophy"

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Kavanaugh, Leslie Jaye. "The architectonic of philosophy Plato, Aristotle, Leibniz /." Amsterdam : Amsterdam : Amsterdam University Press ; Universiteit van Amsterdam [Host], 2007. http://dare.uva.nl/document/47358.

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Karamanolis, George E. "Plato and Aristotle in agreement? : the Platonist discussion of Aristotle's philosophy from Antiochus to Porphyry." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.367464.

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Lorenz, Hendrik. "Non-rational practical cognition in Plato and Aristotle." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365631.

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Gühler, Janine. "Aristotle on mathematical objects." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/6864.

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My thesis is an exposition and defence of Aristotle's philosophy of mathematics. The first part of my thesis is an exposition of Aristotle's cryptic and challenging view on mathematics and is based on remarks scattered all over the corpus aristotelicum. The thesis' central focus is on Aristotle's view on numbers rather than on geometrical figures. In particular, number is understood as a countable plurality and is always a number of something. I show that as a consequence the related concept of counting is based on units. In the second part of my thesis, I verify Aristotle's view on number by applying it to his account of time. Time presents itself as a perfect test case for this project because Aristotle defines time as a kind of number but also considers it as a continuum. Since numbers and continuous things are mutually exclusive this observation seems to lead to an apparent contradiction. I show why a contradiction does not arise when we understand Aristotle properly. In the third part, I argue that the ontological status of mathematical objects, dubbed as materially [hulekos, ÍlekÀc] by Aristotle, can only be defended as an alternative to Platonism if mathematical objects exist potentially enmattered in physical objects. In the fourth part, I compare Aristotle's and Plato's views on how we obtain knowledge of mathematical objects. The fifth part is an extension of my comparison between Aristotle's and Plato's epistemological views to their respective ontological views regarding mathematics. In the last part of my thesis I bring Frege's view on numbers into play and engage with Plato, Aristotle and Frege equally while exploring their ontological commitments to mathematical objects. Specifically, I argue that Frege should not be mistaken for a historical Platonist and that we find surprisingly many similarities between Frege and Aristotle. After having acknowledged commonalities between Aristotle and Frege, I turn to the most significant differences in their views. Finally, I defend Aristotle's abstractionism in mathematics against Frege's counting block argument. This whole project sheds more light on Aristotle's view on mathematical objects and explains why it remains an attractive view in the philosophy of mathematics.

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Crowley, Ryan P. "On the beginning of philosophy| Heidegger's conversation with Plato and Aristotle." Thesis, Tulane University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=1599201.

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<p> This thesis considers how Martin Heidegger treats “wonder” (<i>thaumazein</i>) in Plato and Aristotle versus how it appears to be treated by them. The introduction outlines how the problem of wonder arises when Heidegger mentions particular instances from Plato’s <i> Theaetetus</i> and Aristotle’s <i>Metaphysics</i> as the basis for his claim that philosophy originates in wonder. In chapter one, I analyze each of the twenty-four occurrences of wonder in Plato’s <i> Theaetetus</i>, beginning with a preliminary discussion of Heidegger’s delimitation of wonder from the wondrous. In chapter two, I examine the relation between philosophy and wonder in chapters one and two of Book Alpha of Aristotle’s <i> Metaphysics.</i> In chapter three, I begin by considering Heidegger’s later lecture, <i>What is that—Philosophy?</i>, before turning to his earlier writing, <i>The Need and Necessity of the First Beginning and the Need and Necessity of an Other Way to Question and to Begin.</i> I end by reflecting on Heidegger’s account of pre-Socratic versus Socratic philosophy in these writings and consider how Leo Strauss seems to provide an alternative to Heidegger’s analysis. Finally, in the conclusion, I discuss the relation between wonder and Eros in Plato and Aristotle.</p>

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Harte, Verity A. "Parts and wholes : Plato, Aristotle and the metaphysics of structure." Thesis, University of Cambridge, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.240036.

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Reid, Jeremy William, and Jeremy William Reid. "Imitations of Virtue: Plato and Aristotle on Non-Ideal Constitutions." Diss., The University of Arizona, 2017. http://hdl.handle.net/10150/626324.

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Plato and Aristotle both believe that in ideal circumstances the best form of government obtains when virtuous and knowledgeable people rule. But surprisingly, alongside their well-known views in ideal political philosophy, they also have rich and complex views on non-ideal political philosophy, and these views turn out to be deeply conservative. In the Statesman, Laws, and Politics, Plato and Aristotle recognize stability problems generated by non-ideal circumstances. Specifically, their views on the law’s role in habituation of character, and habituation’s role in ensuring the authority of the law lead them to think that the high costs of changing the existing legislation and constitutional arrangements normally outweigh the benefits gained.

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Labarge, Scott M. "The legacy of the Meno Paradox: Plato and Aristotle on learning and error." Diss., The University of Arizona, 2000. http://hdl.handle.net/10150/289146.

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This thesis will argue that Plato's influential philosophical puzzle known as the Meno Paradox and the related Problem of False Belief are a more serious threat to Plato's philosophical programme (and ours) than many interpreters recognize. Furthermore, Plato's most obvious candidate for a solution to these problems, the Theory of Recollection, is not sufficient to explain how the Paradox misunderstands the epistemic processes of learning which it treats. This failure of Plato's account motivates a close consideration of Aristotle's sophisticated attempt to resolve the difficulties Plato raises. I will argue that a proper understanding of Aristotle's philosophy of mind and the forms of cognition through which he thinks humans progress yields the key to a powerful and heretofore unrecognized Aristotelian solution to the Meno Paradox and the Problem of False Belief.

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Fisher, Jeffrey. "Nothing in excess| The ethics of measure and the mean in Plato and Aristotle." Thesis, University of Notre Dame, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=3746515.

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<p> Aristotle's doctrine of the mean is one of a handful of ancient philosophical theories that is widely known among philosophers generally. By contrast, Plato's discussions of measure are hardly known even among ancient philosophy specialists. It is unsurprising, then, that the influence of those discussions on Aristotle's doctrine has hardly been acknowledged, let alone examined in detail. The project of this dissertation is to fill this gap in our understanding; it is to examine the relationship between Plato's measure and Aristotle's mean.</p><p> In order to undertake this examination, accurate accounts of Plato's measure and of Aristotle's mean are needed. With regard to Plato, I pay particular attention to the <i>Statesman</i> and the <i>Philebus.</i> Out of the entire Platonic corpus, the passage on the art of measurement from the <i>Statesman</i> (283c-285c) is the clearest source of inspiration for Aristotle's doctrine. The standard interpretation of this difficult passage, however, is fundamentally mistaken, and so an alternative interpretation is needed. The discussions of measure in the <i>Philebus</i> supplement and illuminate this passage from the <i>Statesman</i> by elucidating the philosophical roles played by measure: measure both gives particular things their identities and serves as the relevant norm compliance with which renders those things good.</p><p> Turning to Aristotle, I develop a novel account of the doctrine of the mean. The need for such an account is especially pressing inasmuch as Aristotle's doctrine is often interpreted in a way that renders the doctrine philosophically implausible but that also has very little textual support. The novel account offered in this thesis is shown to handle readily the most common objections to Aristotle's doctrine.</p><p> With accurate accounts of measure and the mean, I then turn to comparing them along four points: normativity, ethical knowledge, what compliance with measure or the mean consists in, and absolutism (as opposed to relativism). The differences between Aristotle and Plato with regard to these four points reveal, I conclude, a fundamental difference in approach to ethical philosophy. For Plato, ethical theorizing is to be undertaken for the sake of gaining greater theoretical understanding; for Aristotle, its benefit is primarily practical.</p>

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Azarbarzin, Leili F. "Aristotle on the Family: An Analysis of Books I-III of Aristotle’s Politics in reference to Plato’s Republic." Scholarship @ Claremont, 2017. http://scholarship.claremont.edu/cmc_theses/1503.

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This paper is an analysis of Aristotle’s Politics in its critique of Plato’s Republic in reference to the topics of the ideal state and the role of the family. I focused on books I-III in Aristotle’s Politics to gain a deep understanding on Aristotle’s conception of the state and it’s goals in relation to its citizens as well as his critique on Plato’s ideal state. I also read book V and parts of book III of Plato’s Republic to gain a strong understanding of Plato’s requirements of the ideal state. In exploring the ideal states put forth by Plato and Aristotle, it became clear that the two sources of friction are in the state and the family. The first chapter of this paper discusses the general themes of Aristotle’s Politics such as how the state came to exist and the relationship between the good man and the good citizen. The second chapter offers insight to book V of Plato’s Republic but its majority is a focus on the critique of Plato’s proposed guardian or ruling class. The third and final chapter is an examination of how seriously one should take both Plato and Aristotle in their implications for the state and a tongue-in-cheek analysis of Aristotle’s critique of Plato in relation to the role of philosophy. This paper is concluded by considering the true implications of these philosophers on the role of reason and politics; more specifically considering how much of a role reason can have in promoting the state or the family. In understanding the guidelines of these two ideal states, one is better prepared in discussing the role of the family in modern government and to what extent both the family and the state can thrive together.

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Books on the topic "Plato Aristotle Philosophy"

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Tuominen, Miira. The ancient commentators on Plato and Aristotle. University of California Press, 2009.

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The ancient commentators on Plato and Aristotle. University of California Press, 2009.

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Plato, Aristotle and the purpose of politics. Cambridge University Press, 2012.

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Fink, Jakob L. The development of dialectic from Plato to Aristotle. Cambridge University Press, 2012.

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Chambliss, J. J. The influence of Plato and Aristotle on John Dewey's philosophy. E. Mellen Press, 1990.

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Theoria, praxis, and the contemplative life after Plato and Aristotle. Brill, 2012.

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The thinker as artist: From Homer to Plato & Aristotle. Ohio University Press, 1997.

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Rudin, Donald O. The destiny of man: Beyond Socrates, Plato, and Aristotle to scientific philosophy. Core Books, 2002.

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Before and after Socrates. Cambridge University Press, 1988.

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Cornford, Francis Macdonald. Before and after Socrates. Cambridge University Press, 1992.

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Book chapters on the topic "Plato Aristotle Philosophy"

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Ruhloff, Jörg. "Plato and Aristotle." In International Handbook of Philosophy of Education. Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-72761-5_29.

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Haines, Simon. "Plato and Aristotle: Concept and Passion." In Poetry and Philosophy from Homer to Rousseau. Palgrave Macmillan UK, 2005. http://dx.doi.org/10.1057/9780230502772_3.

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Ballacci, Giuseppe. "Between Philosophy and Rhetoric: Plato and Aristotle." In Political Theory between Philosophy and Rhetoric. Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-349-95293-9_2.

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Naas, Michael. "Derrida and Ancient Philosophy (Plato and Aristotle)." In A Companion to Derrida. John Wiley & Sons, Ltd, 2015. http://dx.doi.org/10.1002/9781118607138.ch14.

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Gravlee, G. Scott. "Hope in Ancient Greek Philosophy." In Historical and Multidisciplinary Perspectives on Hope. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-46489-9_1.

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Abstract This chapter aims to illuminate ways in which hope was significant in the philosophy of classical Greece. Although ancient Greek philosophies contain few dedicated and systematic expositions on the nature of hope, they nevertheless include important remarks relating hope to the good life, to reason and deliberation, and to psychological phenomena such as memory, imagination, fear, motivation, and pleasure. After an introductory discussion of Hesiod and Heraclitus, the chapter focuses on Plato and Aristotle. Consideration is given both to Plato’s direct comments on hope and to the narrative contexts of his dialogues, with analysis of Plato’s positive and negative representations of hope, hope’s relationship to reason, and Plato’s more psychological approach in the Philebus, where hope finds a place among memory, recollection, pleasure, and pain. The chapter then reviews Aristotle’s discussions of confidence, hope, and courage, observing that although Aristotle does not mention hope as a virtue, he does note its importance to human agency and deliberation and as a foundation for the further development of virtue. The chapter concludes that discussions surrounding hope in ancient Greek philosophy are rich and challenging and can serve as a lively stimulus to further exploration of the concept of hope.

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Schuhmann, Karl, Piet Steenbakkers, and Cees Leijenhorst. "Hobbes and the Political Thought of Plato and Aristotle." In Selected papers on Renaissance philosophy and on Thomas Hobbes. Springer Netherlands, 2004. http://dx.doi.org/10.1007/978-94-017-0485-4_10.

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Khalilov, Salahaddin. "The Effect of Illumination on the Way Back from Aristotle to Plato." In Islamic Philosophy and Occidental Phenomenology in Dialogue. Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-007-7902-0_3.

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Steel, Carlos. "Surface Reading and Deeper Meaning On Aristotle reading Plato and Platonists reading Aristotle." In Argument und literarische Form in antiker Philosophie, edited by Michael Erler and Jan Erik Heßler. DE GRUYTER, 2013. http://dx.doi.org/10.1515/9783110338942.469.

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Detel, Wolfgang. "Wissenskultur bei Platon und Aristoteles." In Wissen und Bildung in der antiken Philosophie. J.B. Metzler, 2006. http://dx.doi.org/10.1007/978-3-476-00194-8_18.

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Madigan, Janet Holl. "Natural Right: The “Philosophic Quest for the First Things” in Plato and Aristotle." In Truth, Politics, and Universal Human Rights. Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230604971_4.

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