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Artykuły w czasopismach na temat „Aristotle”

Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 25 lipca 2025

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1

Wesoły, Marian. "ΑΝΑΛΥΣΙΣ ΠΕΡΙ ΤΑ ΣΧΗΜΑΤΑ Restoring Aristotle’s Lost Diagrams of the Syllogistic Figures". Peitho. Examina Antiqua, № 1(3) (11 лютого 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

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Chriti, Maria. "A New Direction in Neoplatonic Linguistics: Aristotle as an Adherent of a ‘Specialist Name-Giver’ by Ammonius of Hermeias." Religions 13, no. 2 (2022): 172. http://dx.doi.org/10.3390/rel13020172.

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This paper discusses the new linguistic treatment which is formulated for the first time in Neoplatonism, when Ammonius of Hermeias tries to compromise the linguistic views of Plato and Aristotle in his commentary on Aristotle’s On Interpretation. Ammonius integrates doctrines of Plato, Aristotle and Proclus, who was his teacher in Athens. According to Ammonius, Aristotle does not contradict Plato, who believes in the ‘divine name-giver’, the one that attributed the original names to beings; on the contrary, Aristotle confirms what Socrates says in the Cratylus, where he reproaches both his in

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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 (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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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 for

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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 su

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6

Pauw, Francois. "Aristotle’s Poetics in Margaret Doody’s Aristotle and poetic justice." Acta Academica: Critical views on society, culture and politics 42, no. 1 (2010): 26–60. https://doi.org/10.38140/aa.v42i1.1236.

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Canadian-born academic Margaret Doody has written several detective novels in which the philosopher Aristotle makes use of his investigative powers to solve murder mysteries. In Aristotle and poetic justice, Stephanos, a friend of Aristotle, narrates how Aristotle solved a double murder which had taken place on the road to Delphi. Doody’s novel provides a convenient framework for a view on the Greek world of 330 BC and, incidentally, a new look at Aristotle’s perception of Greek genres. This article focuses on both these topics, the latter through the lens of Aristotle’s Poetics. In the body o

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7

Sembiring, Kharis Samuel. "Ευδαιμονια Kristen dan Pendidikan Teologi Menurut Mazmur 1". ILLUMINATE: Jurnal Teologi dan Pendidikan Kristiani 1, № 1 (2018): 59–80. http://dx.doi.org/10.54024/illuminate.v1i1.7.

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Aristotle’s conception of εὺδαιμονια is identical with Psalmist’s (Psalm 1) conception of happiness vizἐνέργεια. According to Aristotle, human’s εὺδαιμονια is ἐνέργεια of the rational element of a human being by its ἀρετη viz. ἀρίστην καὶ τελειοτάτην. Psalmist, on the other hand, shows that happiness is contemplating Torah every moment. In this paper, I will show that we can understand Psalmist’s conception of happiness more accurately by using Aristotelian Ethics. I will then suggest by using Aristotelian reading on Psalm I that Christian Education viz. Theology should pursue εὺδαιμονια as it

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8

Gerson, Lloyd P. "Platonic Hylomorphism." Rhizomata 10, no. 1 (2022): 26–57. http://dx.doi.org/10.1515/rhiz-2022-0002.

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Abstract Hylomorphism is almost universally claimed to be a staple doctrine of Aristotle. In this paper, I discuss a wide range of texts from the dialogues of Plato that straightforwardly display hylomorphism. Both Plato and Aristotle rest their cognitive realism on their hylomorphism. The crucial difference between Aristotle’s hylomorphism and Plato’s is that Aristotle believes that hylomorphism supports and is supported by essentialism whereas Plato does not. Plotinus presents arguments against Aristotle’s essentialism at the same time as he defends Platonic hylomorphism and his cognitive re

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9

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

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Wians, William. "Colloquium 4: Aristotle’s Discovery of First Philosophy." Proceedings of the Boston Area Colloquium in Ancient Philosophy 38, no. 1 (2024): 145–66. https://doi.org/10.1163/22134417-00381p11.

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Abstract Among the three kinds of theoretical knowledge, Aristotle distinguishes between physics and metaphysics—what he calls Second and First Philosophy. Aristotle’s physics studies changing things, things that change in any of several ways according to an inner principle that governs their alterations and their underlying stability—fundamentally, things that come into being and pass away. What Aristotle calls First Philosophy studies substances that are immovable and unchanging, eternal objects including primarily but not exclusively Aristotle’s god. Aristotle’s distinction between Second a

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11

Bartlett, Robert C. "Aristotle's Science of the Best Regime." American Political Science Review 88, no. 1 (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

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12

Sarch, Alexander. "What's Wrong With Megalopsychia?" Philosophy 83, no. 2 (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 Cor

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13

Brovkin, Vladimir. "Aristotle and Ptolemy I Soter." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 16, no. 2 (2022): 567–79. http://dx.doi.org/10.25205/1995-4328-2022-16-2-567-579.

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The article discusses the influence of Aristotle on Ptolemy I. It is established that Ptolemy I managed to put into practice the ideas of Aristotle about a virtuous monarch and a state in which citizens lead a contemplative life. The reign of Ptolemy I fully corresponded to Aristotle's ideas of absolute monarchy. According to Aristotle, a monarch can have absolute power only if he has exceptional virtue. According to Aristotle, the main political virtue is prudence. This virtue is associated with making the right decisions in public administration. As we have shown, Ptolemy I was a very pruden

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14

FRANK, JILL. "Citizens, Slaves, and Foreigners: Aristotle on Human Nature." American Political Science Review 98, no. 1 (2004): 91–104. http://dx.doi.org/10.1017/s0003055404001029.

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To most readers, Aristotle's many references to nature throughout the first book of thePoliticsimply a foundational role for nature outside and prior to politics. Aristotle, they claim, pairs nature with necessity and, thus, sets nature as a standard that fixes the boundaries of inclusion and exclusion in political life. Through readings of Aristotle on the nature of citizens, slaves, and foreigners in thePolitics, this essay argues, in contrast, that, to Aristotle, nature, especially human nature, is changeable and shaped by politics. Through an analysis of Aristotle's philosophical and scien

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15

Nielsen, Karen. "Dirtying Aristotle's Hands? Aristotle's Analysis of 'Mixed Acts' in the Nicomachean Ethics III, 1." Phronesis 52, no. 3 (2007): 270–300. http://dx.doi.org/10.1163/156852807x208017.

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AbstractThe analysis of 'mixed acts' in Nicomachean Ethics III, 1 has led scholars to attribute a theory of 'dirty hands' and 'impossible oughts' to Aristotle. Michael Stocker argues that Aristotle recognizes particular acts that are simultaneously 'right, even obligatory', but nevertheless 'wrong, shameful and the like'. And Martha Nussbaum commends Aristotle for not sympathizing 'with those who, in politics or in private affairs, would so shrink from blame and from unacceptable action that they would be unable to take a necessary decision for the best'. In this paper I reexamine Aristotle's

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16

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 Aris

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17

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 tha

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18

Duncombe, Matthew. "The Scandal of Deduction and Aristotle’s Method for Discovering Syllogisms." Rhizomata 8, no. 2 (2020): 289–311. http://dx.doi.org/10.1515/rhiz-2020-0013.

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Abstract (1) If a deductive argument is valid, then the conclusion is not novel. (2) If the conclusion of an argument is not novel, the argument is not useful. So, (3) if a deductive argument is valid, it is not useful. This conclusion, (3), is unacceptable. Since the argument is valid, we must reject at least one premise. So, should we reject (1) or (2)? This puzzle is usually known as the ‘scandal of deduction’. Analytic philosophers have tried to reject (1) but have assumed premise (2). I argue here that Aristotle would deny (2). Aristotle thinks that at least some deductive arguments are u

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Nielsen, Karen. "The Private Parts of Animals: Aristotle on the Teleology of Sexual Difference." Phronesis 53, no. 4-5 (2008): 373–405. http://dx.doi.org/10.1163/156852808x338337.

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AbstractIn this paper I examine Aristotle's account of sexual difference in Generation of Animals, arguing that Aristotle conceives of the production of males as the result of a successful teleological process, while he sees the production of females as due to material forces that defeat the norms of nature. My suggestion is that Aristotle endorses what I call the "degrees of perfection" model. I challenge Devin Henry's attempt to argue that Aristotle explains sex determination exclusively with reference to material necessity (in particular, levels of "vital heat" in the male semen), for Arist

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20

Mohammadlou, Mehdi, Gholam Abbas Jamali, Morteza Akhlighi Fard, and Monireh Seyed Mozhari. "Exploration of the Concept of "Whatness" in the Physics and Substantial Metaphysics of Aristotle." Interdisciplinary Studies in Society, Law, and Politics 2, no. 3 (2023): 82–89. https://doi.org/10.61838/kman.isslp.2.3.10.

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The issue of substance is considered one of the most important topics in Aristotle’s philosophy, and understanding it can lead to a better comprehension of the intellectual system of this great Greek philosopher. Aristotle built his philosophy on the recognition of ousia or substance, and all the pillars of his intellectual system, including ontology, epistemology, theology, and cosmology, depend on the essence and form, which in his philosophical system are equivalent to ousia and substance. Thus, it can rightly be said that Aristotle's philosophy is a substantial metaphysics. In Aristotle's

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21

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

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Cohoe, Caleb. "Why the Intellect Cannot Have a Bodily Organ: De Anima 3.4." Phronesis 58, no. 4 (2013): 347–77. http://dx.doi.org/10.1163/15685284-12341253.

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Abstract I reconstruct Aristotle’s reasons for thinking that the intellect cannot have a bodily organ. I present Aristotle’s account of the ‘aboutness’ or intentionality of cognitive states, both perceptual and intellectual. On my interpretation, Aristotle’s account is based around the notion of cognitive powers taking on forms in a special preservative way. Based on this account, Aristotle argues that no physical structure could enable a bodily part or combination of bodily parts to produce or determine the full range of forms that the human intellect can understand. For Aristotle, cognitive

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Bronstein, David, and Fabián Mié. "Eleatic Ontology in Aristotle: Introduction." Peitho. Examina Antiqua 12, no. 1 (2021): 13–17. http://dx.doi.org/10.14746/pea.2021.1.1.

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The introduction summarizes the six new papers collected in Volume 1, Tome 5: Eleatic Ontology and Aristotle. The papers take a fresh look at virtually every aspect of Aristotle’s engagement with Eleaticism. They are particularly concerned with Aristotle’s responses to Parmenidean monism, the Eleatic rejection of change, and Zeno’s paradoxes. The contributions also focus on the ways in which Aristotle developed several of his own theories in metaphysics and natural science partly in reaction to Eleatic puzzles and arguments.

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Yaeger, Werner, and Sergii Shevtsov. "ARISTOTLE. FUNDAMENTALS OF THE HISTORY OF HIS DEVELOPMENT. CHAPTER VII. THE ORIGIN OF METAPHYSICS." Doxa, no. 2(40) (December 21, 2023): 172–96. http://dx.doi.org/10.18524/2410-2601.2023.2(40).307212.

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In the seventh chapter, Werner Jaeger examines the history of the creation of Aristotle's Metaphysics. The author insists that Metaphysics is not the only work that the author created in the last years of his life and did not have time to finish. He proclaims that Metaphysics is a collection of texts from different years, different periods of Aristotle’s life, united by editors according to content. That is, Metaphysics consists of certain layers that can be distributed according to chronology and the philosophical position expressed in them. The author provides careful textual and content ana

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Hayes, M. G. "Aristotle’s geometrical accounting." Cambridge Journal of Economics 44, no. 6 (2020): 1429–34. http://dx.doi.org/10.1093/cje/beaa025.

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Abstract This paper comments on Ambrosi’s ‘Aristotle’s geometrical accounting’ (Cambridge Journal of Economics 2018, 42, 543–576). While supporting Ambrosi’s case that Aristotle may well have used geometry to demonstrate accounting equivalence, the paper takes issue with Ambrosi’s specific approach to interpreting Aristotle’s ‘merit or worth’ in terms of income. It is entirely reasonable to understand worth in terms of income. However, Ambrosi implies that worth is determined by market prices; this is inconsistent with Aristotle’s treatment of distributive justice. Rather Aristotle states that

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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 relativ

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Berti, Enrico. "My Walks With Aristotle." Peitho. Examina Antiqua 7, no. 1 (2016): 55–68. http://dx.doi.org/10.14746/pea.2016.1.3.

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In connection with the ongoing celebration of Aristotle’s Year that has been announced by UNESCO, the Poznan Archaeological Reserve – Genius Loci organized a series of lectures “Walks with Aristotle” that refer to the famous name of the Peripatos school. This invitation has been accepted by one of the greatest scholars of Aristotle, Professor Enrico Berti from the University of Padua, who has been publishing for more than 50 years various studies on the philosophy of the Stagirite as well as on the history of philosophy. Recently, his very instructive book, entitled Aristotle’s Profile, has ap

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Gabbe, Myrna. "Aristotle on the Good of Reproduction." Apeiron 53, no. 4 (2020): 363–95. http://dx.doi.org/10.1515/apeiron-2018-0040.

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AbstractThis paper discusses Aristotle’s theory of reproduction: specifically, the good that he thinks organisms attain by reproducing. The aim of this paper is to refute the widespread theory that Aristotle believes plants and animals reproduce for the sake of attenuated immortality. This interpretive claim plays an important role in supporting one leading interpretation of Aristotle’s teleology: the theory that Aristotelian nature is teleologically oriented with a view solely to what benefits individual organisms, and what benefits the organism is its survival and well–being. This paper chal

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Westin, Monica. "Aristotle’s Rhetorical Energeia: An Extended Note." Journal for the History of Rhetoric 20, no. 3 (2017): 252–61. http://dx.doi.org/10.5325/jhistrhetoric.20.3.0252.

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ABSTRACT In Book III of the Rhetoric, Aristotle focuses at length on the effect of lexical energeia. Scholarship on energeia in this passage almost always associates it with with analysis of enargeia in later texts. However, it is not clear that these two are used as equivalents in Aristotle. Here I survey Aristotle’s conceptions of energeia across the corpus in order to understand Aristotle’s use of energeia in the Rhetoric more precisely. I argue that Aristotle’s model of energeia has a consistent fundamental meaning, even as it crosses many topoi, and that Aristotle’s rhetorical energeia ca

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Coren, Daniel. "Aristotle on Self-Change in Plants." Rhizomata 7, no. 1 (2019): 33–62. http://dx.doi.org/10.1515/rhiz-2019-0002.

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Abstract A lot of scholarly attention has been given to Aristotle’s account of how and why animals are capable of moving themselves. But no one has focused on the question, whether self-change is possible in plants on Aristotle’s account. I first give some context and explain why this topic is worth exploring. I then turn to Aristotle’s conditions for self-change given in Physics VIII.4, where he argues that the natural motion of the elements does not count as self-motion. I apply those conditions to natural change in plants. Then I explore the reasons for and consequences of Aristotle’s argum

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Woleński, Jan. "Aristotle and Tarski." Peitho. Examina Antiqua 8, no. 1 (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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Horky, Phillip Sidney. "Aristotle's Ideal Spectator: Mimesis and Cognition from the Aristotelian Stage." Rhetorica 43, no. 1 (2025): 65–78. https://doi.org/10.1353/rht.2025.a965120.

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Abstract: This article investigates the conditions under which someone can be deemed an effective spectator of a poetic or oratorical performance, first considering Aristotle's distinctive theory of mimesis from Poetics . The question of whether Aristotle believes that spectatorship has a positive effect on the soul (not expressly dealt with in Poetics ) is illuminated by Aristotle's argument in Rhetoric that effective rhetorical performances produce psychic correspondences between speaker and audience member, something like "sympathies," crucial to Aristotle's theory of successful political p

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Parid, Sandya Mahendra, and Nur Milla. "An Analysis of The Perspectives of Aristotle And Imam Al Shatibi on Legal Justice." Journal of Transcendental Law 6, no. 2 (2024): 132–49. https://doi.org/10.23917/jtl.v6i2.8446.

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The issue of justice in society is still a matter of debate among academics, working practitioners and ordinary people. The objectives of this research include (1) To explain the concept of justice in the views of Aristotle and Imam Asy Syatibi; (2) To conduct a comparative analysis between Aristotle's and Imam Asy Syatibi's concepts of justice. The research method used is qualitative research using a philosophical and comparative approach. The results of this research explain that Aristotle's view of justice is a grant of equal rights but not equality. Aristotle differentiates equal rights fr

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Kvasz, Ladislav. "Aristotelova fyzika ve světle Patočkovy interpretace." Filosofický časopis 73, no. 2 (2025): 185–206. https://doi.org/10.46854/fc.2025.2r.185.

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In this article, we propose an interpretation of Aristotle’s theory of local motion as the first stage of the mathematization of motion. We proceed from the interpretation presented by Jan Patočka in his work Aristoteles, jeho předchůdci a dědicové (Aristotle, His Predecessors and His Heirs). We try to show that Patočka approached the interpretation of Aristotle’s theory of motion as an attempt at mathematization. What prevented him from taking the final step towards such an interpretation was, on the one hand, his acceptance of Plato’s theory as the first mathematization of the cosmos, agains

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Shatalov, Keren Wilson. "Continuity and Mathematical Ontology in Aristotle." Journal of Ancient Philosophy 14, no. 1 (2020): 30–61. http://dx.doi.org/10.11606/issn.1981-9471.v14i1p30-61.

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In this paper I argue that Aristotle's understanding of mathematical continuity constrains the mathematical ontology he can consistently hold. On my reading, Aristotle can only be a mathematical abstractionist of a certain sort. To show this, I first present an analysis of Aristotle's notion of continuity by bringing together texts from his Metaphysica and Physica, to show that continuity is, for Aristotle, a certain kind of per se unity, and that upon this rests his distinction between continuity and contiguity. Next I argue briefly that Aristotle intends for his discussion of continuity to a

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BOŽILOVIĆ, JELENA. "ETHICAL PRINCIPLES OF POLITICAL COMMUNITY IN THE WORKS OF ARISTOTLE." Kultura polisa, no. 44 (March 8, 2021): 173–87. http://dx.doi.org/10.51738/kpolisa2021.18.1r.3.02.

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Aristotle’s understanding of political community is strongly linked with the view on political naturalism and the concept of a man as a moral being. According to Aristotle, man (by nature) achieves his human potential by living in a community, however, the political community on its own, as the largest and the most significant among all communities, enables citizens to fully develop their virtue through their participation in political life. For this reason, a man and the community are joined in a relationship resulting in mutual creation of ethics: by living in a polis, an individual develops

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Byrne, Christopher. "Aristotle and Scientific Experiments." Dialogue 59, no. 4 (2020): 527–37. http://dx.doi.org/10.1017/s0012217320000244.

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ABSTRACTMany have argued that there is no room for experiments in Aristotle's natural science: experiments intervene in nature, but Aristotle holds that we must simply observe nature; if we intervened, the result would be something artificial or contrary to nature. Against this, I argue that Aristotle not only performed experiments, but also holds that there is much about nature that can be discovered experimentally.

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Varlamova, Maria. "Philoponus on the Nature of the Heavens and the Movement of Elements in Against Aristotle on the Eternity of the World." Scrinium 14, no. 1 (2018): 446–61. http://dx.doi.org/10.1163/18177565-00141p29.

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Abstract This paper deals with the John Philoponus' arguments against the eternity of the heavens in context of the dispute against the eternity of the world. The theory of eternity of the heavens was defended by Aristotle in his Physics and in the 1st book On the Heavens. In his treatise On Eternity of the World against Aristotle Philoponus attacks the arguments of Aristotle in order to prove the essential finititude of the heavens. The Philoponus' arguments are related to the nature and motion of elements and especially to the nature of fire. In order to explore the Philoponus' arguments aga

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Swieżawski, Stefan. "Beginnings of Modern Christian Aristotelism." Roczniki Filozoficzne 70, no. 4 (2022): 7–26. http://dx.doi.org/10.18290/rf2204.1.

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This is an English translation of Swieżawski’s original article titled “Początki nowożytnego arystotelizmu chrześcijańskiego,” published in Roczniki Filozoficzne 19 (1971): 41–56. The paper focuses on four main topics: (a) increased theological standing of Aristotle in the 15th century; (b) critical concerns over the compatibility of Aristotle’s philosophy with Christianity, as well as over its interpretation by Averroes; (c) search for the “historical Aristotle” and an objective assessment of the resultant interpretations of Aristotle’s philosophy; (d) identification of Thomism with Chr

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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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Bartky, Elliot. "Aristotle and the Politics of Herodotus's History." Review of Politics 64, no. 3 (2002): 445–68. http://dx.doi.org/10.1017/s0034670500034975.

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In the Poetics, Aristotle criticizes Herodotus by claiming that poetry is more philosophical and more serious than history. Aristotle's remark may be understood as a defense of poetry against Herodotus's attempt to supplant the political teaching of the poets and the wise men. Aristotle aligns poetry with philosophy because the poets' political teaching serves the city at the same time that it anticipates political philosophy. In the second section of the article Herodotus's quarrel with the political teaching of the poets, especially Homer, is considered in light of Aristotle's account of the

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Mari, Giuseppe. "Aristotle and Pedagogy." Estudios sobre Educación 7 (May 17, 2018): 143–55. http://dx.doi.org/10.15581/004.7.25596.

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Aristotle’s metaphysics, ethics and psychology can help to interpret pedagogy from a “scientific” point of view. Naturally, it is not a question of considering the science of education as a natural science born during modernity; the main difference is that the object of pedagogy is actually a subject, i.e. the human being, notably the free human. That is why an ancient thinker like Aristotle can promote pedagogy through theoretical reflection. In fact Aristotle clearly indicates human goals which even nowadays can guide human education and action.

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Halimatuzzahro, Halimatuzzahro. "Filsafat Politik Ibnu Rusyd." Refleksi Jurnal Filsafat dan Pemikiran Islam 17, no. 1 (2017): 79–93. http://dx.doi.org/10.14421/ref.v17i1.1873.

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During this time Ibn Rushd is known for his Aristotelian philosophy, he is also the greatest commentator on the works of Aristotle. In his political philosophy we will find different things, because in political philosophy he commented on the Republic rather than Aristotle’s Politics. In his political book which is a commentary of Plato’s Repub- lic namely a-arûri fi as-Siyâsah, Ibn Rushd has more in common with Plato than with Aristotle. Nevertheless, Ibn Rushd continued to use the demonstrative method he obtained from Aristotle as a guide in commenting on the Republic. In addition, Ibn Rushd

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Botting, David. "Without Qualification: An Inquiry Into the Secundum Quid." Studies in Logic, Grammar and Rhetoric 36, no. 1 (2014): 161–70. http://dx.doi.org/10.2478/slgr-2014-0008.

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Abstract In this paper I will consider several interpretations of the fallacy of secundum quid as it is given by Aristotle in the Sophistical Refutations and argue that they do not work, one reason for which is that they all imply that the fallacy depends on language and thus fail to explain why Aristotle lists this fallacy among the fallacies not depending on language (extra dictione), amounting often to a claim that Aristotle miscategorises this fallacy. I will argue for a reading that preserves Aristotle’s categorization by a quite different account of how qualifications function.

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Jones, Russell E. "Truth and Contradiction in Aristotle’s De Interpretatione 6-9." Phronesis 55, no. 1 (2010): 26–67. http://dx.doi.org/10.1163/003188610x12589452898804.

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AbstractIn De Interpretatione 6-9, Aristotle considers three logical principles: the principle of bivalence, the law of excluded middle, and the rule of contradictory pairs (according to which of any contradictory pair of statements, exactly one is true and the other false). Surprisingly, Aristotle accepts none of these without qualification. I offer a coherent interpretation of these chapters as a whole, while focusing special attention on two sorts of statements that are of particular interest to Aristotle: universal statements not made universally and future particular statements. With resp

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Cohoe, Caleb. "Why Continuous Motions Cannot Be Composed of Sub-motions: Aristotle on Change, Rest, and Actual and Potential Middles." Apeiron 51, no. 1 (2018): 37–71. http://dx.doi.org/10.1515/apeiron-2016-0069.

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Abstract I examine the reasons Aristotle presents in Physics VIII 8 for denying a crucial assumption of Zeno’s dichotomy paradox: that every motion is composed of sub-motions. Aristotle claims that a unified motion is divisible into motions only in potentiality (δυνάμει). If it were actually divided at some point, the mobile would need to have arrived at and then have departed from this point, and that would require some interval of rest. Commentators have generally found Aristotle’s reasoning unconvincing. Against David Bostock and Richard Sorabji, inter alia, I argue that Aristotle offers a

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Strobach, Niko. "Is Standard Music Notation Able to Picture Aristotle’s Time?" History of Philosophy & Logical Analysis 26, no. 2 (2024): 303–20. http://dx.doi.org/10.30965/26664275-bja10086.

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Abstract It is argued that standard music notation pictures Aristotle’s time (time, as Aristotle conceived of it) in a number of important respects, which concern its micro-structure. It is then argued that this allows us to see some features of Aristotle’s time more clearly. Most importantly, Aristotelian instants can be pictured by bar-lines. This allows us to see as how radically devoid of any content Aristotelian instants should be interpreted. Thus, attention to music notation may show why Aristotle was not a presentist.

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Bielskis, Andrius. "The Best Constitution for the Flourishing Lives: Aristotle’s Political Theory and Its Implications for Emancipatory Purposes." Problemos 104 (October 18, 2023): 86–103. http://dx.doi.org/10.15388/problemos.2023.104.7.

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The aim of this paper is to discuss the issue of the best constitution given Aristotle’s account of human flourishing articulated in the Nicomachean Ethics. There, Aristotle claims that monarchy is the supreme form of constitution. A similar claim is repeated in Politics. The paper argues that these claims sit uneasily with Aristotle’s teleological accounts of the polis, the citizen, and his discussion of the virtues of the citizen and the good man in Politics. Given Aristotle’s philosophical definition of the state as “an association of equals for the sake of the best possible life” and his n

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Siliquini-Cinelli, Luca. "Aristotle, Contract Law, and Justice in Transactions." Amicus Curiae 5, no. 1 (2023): 41–63. http://dx.doi.org/10.14296/ac.v5i1.5660.

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This article sheds new light on Aristotle’s conception of voluntary corrective justice through an engagement with Peter Benson’s theory of transactional justice as expounded in his new work, Justice in Transactions: A Theory of Contract Law. Benson relates his theory of transactional justice to Aristotle’s conception of voluntary corrective justice. He also states that his theory “engages some fundamental themes and outstanding questions arising from Aristotle’s account” (2019: 30). The article provides a faithful reading of the nature and working logic of voluntary corrective justice as envis

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