Aristotle

This meticulously researched and philosophically sophisticated book provides a comprehensive reassessment of sexual difference in Aristotle, covering metaphysic.

George Boole published the pamphlet The Mathematical Analysis of Logic in 1847. He believed that logic should belong to a universal mathematics that would cover both quantitative and nonquantitative research. With his pamphlet, Boole signalled an important change in symbolic logic: in contrast with his predecessors, his thinking was exclusively extensional. Notwithstanding the innovations introduced he accepted all traditional Aristotelean syllogisms. Nevertheless, some criticisms have been raised concerning Boole’s view of Aristotelean logic as the solution of algebraic equations. In order (...) to circumvent such criticisms, we show here how Boole’s conclusions may be deduced from the axioms and inference rules proposed in his pamphlet, from which Aristotle’s deductions in Prior Analytics (including those that are completed through an impossibility) can be stated as theorems. We clarify his method for dealing with both universal and particular premises by means of his symbol v and demystify some criticisms concerning the way he expressed particular premises. Boole’s conclusions for some of those premises for which according to Aristotle there is no deduction are also discussed. The deductive system presented here has the potential to provide a new perspective on Boole’s approach to logic in The Mathematical Analysis of Logic. (shrink)

This treatise introduces a transformative socio-political paradigm that merges empathy, ethics, equality, and the refinement of excellence to address the novel challenges of the 21st century and beyond. By combining ethical bio-genetic enhancement, empathetic governance, and the cautious reconstruction of socio-political structures, it envisions a society capable of achieving unprecedented precision, efficiency, and unity in governance. This interdisciplinary framework integrates modern science, classical philosophy, and historical lessons to propose a genetically optimized, rigorously educated, and ethically inclined sub-population—the “Electi.” Designed to (...) embody human refinement and empathy, the Electi are uniquely qualified to navigate the ethical, environmental, and scientific challenges of the future. -/- Building on the works of Aristotle and Plato while incorporating contemporary concepts like Polygenic Scores, artificial intelligence, and psychometrics, the treatise provides a balanced model that addresses democracy’s inefficiencies without sacrificing equality or representation. Ethical safeguards and public engagement strategies are woven into the paradigm to counter fears of elitism and inequality. -/- This model aims to accelerate societal advancement, improve policy-making efficiency, and respond proactively to crises such as climate change and AI threats. By harmonizing ethical considerations with practical governance, the treatise offers an innovative framework for academics, philosophers, and policymakers to reimagine the future of human progress and governance. (shrink)

Reconciling the permanence of existence with the existence of change is a long-standing metaphysical puzzle. Some, following Aristotle, resolve this tension by positing ‘prime matter’, a bedrock which grounds all change. Saint Thomas Aquinas argued prime matter had to be purely potential, thus completely indeterminate and extensionless. This article charitably reconstructs and critically assesses Aquinas’ view, arguing it is far too restrictive. Prime matter need only be maximally potential and determinable, allowing it to take on certain determinate properties. I argue (...) extension is an obvious candidate property and propose five theories positing extended prime matter: (1) a subtle revision of Aquinas' own view, (2) a hylomorphic approach which attributes to prime matter an ‘elastic’ extension, (3) a minimally/infinitesimally extended prime matter inspired by ancient atomism and late-renaissance/early-modern corpuscularianism, (4) a maximally/infinitely extended prime matter influenced by Advaita Vedanta, and (5) a pluralist approach reminiscent of Aristotle's elements. Crucially, by allowing prime matter a determinate characteristic, each proposal demystifies Thomistic prime matter which one could otherwise charge with being so characterless as to slip into the ‘nothingness’ which terrified the Eleatics and motivated the introduction of prime matter in the first place. (shrink)

This book provides the first systematic interpretation of what Aristotle thinks occurrent emotions are and points to some philosophical merits of his account. It is argued that he holds that emotions are representational pleasures or distresses that are formed in response to other intentional states that apprehend their objects. Even this bare formulation of his view is notable in several respects. First, the idea that the pleasures or distresses of emotions are representational--directed at objects in the world (or ourselves)--contrasts sharply (...) with accounts that identify emotions with non-representational sensations or feelings. Second, the notion that emotions are pleasurable or distressful responses to other intentional states that apprehend their objects provides a fundamental contrast with many current accounts which instead view emotions as (in part) modes of apprehension or kinds of epistemic state themselves. Third, Aristotle's view stands in opposition to motivational accounts of emotions, insofar as while he thinks that emotions interact with desires or motivational states in important ways, he does not think they are themselves (even in part) motivational states. They are representational pleasures or distresses alone. Together, these three points give Aristotle a novel understanding of the representational role emotions play; namely, neither descriptive, nor prescriptive, but reactive. Besides developing these ideas, both textually and philosophically, the book also explores how Aristotle individuates emotion types; his understanding of the material dimension of emotions; and how his view can provide a novel explanation of recalcitrant emotions, a notoriously problematic phenomenon for many recent accounts of emotions. (shrink)

Although Aristotle’s Metaphysics received much attention in the nineteenth and the twentieth centuries, scholars and historians of science were not particularly interested in clarifying the aim of Aristotle’s appeal to astronomy in Λ 8. Read with monotheistic prejudices, this chapter was quickly abandoned by Aristotelian scholars as a gratuitous insertion, which downgrades Aristotle’s God for the sake of some supplementary principles, whose existence was dictated by celestial mechanics. On the other hand, historians of astronomy read the astronomical excursus as providing (...) a picture of Aristotle as an able astronomer, who made an important contribution to the theory of concentric celestial spheres of Eudoxus and Callippus by adding the counteracting spheres. The present article argues (a) that Aristotle purposefully turned to astronomy as the only mathematical science whose objects were correlative to the immaterial first substances or gods, the number of which had to be precisely determined by his own project of first philosophy; and (b) that he had no aspiration of improving the astronomical theory of his peers, contrary to an interpretation that first emerged with the Peripatetic exegete Sosigenes in the second century A.D. (shrink)

Aristotle’s dialogue Protrepticus is not only his earliest work of ethics but also the root of all his subsequent investigations into ethics. Here we explore the various ways Aristotle retained in memory the contents of the Protrepticus and redeployed them in the Eudemian Ethics, including the common books. Since Aristotle himself does not explicitly acknowledge the foundational significance of the Protrepticus to his later works, our exploration must proceed on the basis of our knowledge of the earlier work, which can (...) then related to comparable passages in the treatises. But the Protrepticus is a lost work, unlike the EE and the EN, in the sense that no medieval manuscripts of it have survived. And so it first needs to be reconstructed on the basis of the streams of reception that deposited information in surviving works by later ancient authors. We begin in part 1 by reviewing the surviving evidence of the Protrepticus before presenting our wider reconstruction and conception of the work as a dialogue in part 2. In part 3, we discuss ideas and arguments in the reconstructed dialogue that are retained and redeployed in the Eudemian Ethics, focussing on the account of intellectual virtues in EE v and the introduction and methodological framework in EE i-ii.1. (shrink)

This article discusses the Platonic and Early Academic background of Aristotle’s Categories. Plato’s dialogues and the extant fragments of the Early Academics contain concepts, terms, and problems also prominently featured in the Categories. In this work, however, Aristotle rethinks them entirely, thereby drawing conclusions which often contrast with the views of Plato and the Early Academics. The article is divided into four sections. The first makes some general remarks on Aristotle’s relationship to Plato and the Early Academy. The second focuses (...) on Categories 1–3 and mainly deals with the Platonic-Academic background of the so-called ‘onymies’ (‘homonymy’, ‘synonymy’, and ‘paronymy’), the notion of ‘combination’ (symplokē), and those of ‘being-said-of a subject’ and ‘being-in a subject’. The third section is concerned with Categories 4–9 and focuses on the Platonic-Academic background of the ten categories, both as a unitary list and individually, with special emphasis on substance (ousia) and its priority. Finally, the fourth section tackles some of the Postpraedicamenta (chs. 10–5) and centres around the Platonic-Academic background of the notions of opposition and contrariety. (shrink)

Sir Anthony Kenny presents a second edition of his landmark work The Aristotelian Ethics, which transformed Aristotle studies in 1978 by showing, on stylistic, historical, and philosophical grounds, that the Eudemian Ethics was a mature work with as strong a claim to be Aristotle's ethical masterpiece as the more widely studied Nicomachean Ethics. In this new edition Kenny offers a critical survey of developments in the field since The Aristotelian Ethics was first published. Kenny also addresses the criticisms of his (...) first edition, both accepting those he sees as justified and addressing and refuting those which he feels are unfounded. The book remains essential reading for anyone interested in Aristotle's ethical works, arguably the most influential ever written. (shrink)

Categorie -- De interpretatione -- Analitici primi -- Analitici secondi -- Topici -- Confutazioni sofistiche.

This book brings together twenty articles giving a comprehensive view of the work of the Aristotelian commentators. First published in 1990, the collection is now brought up to date with a new introduction by Richard Sorabji. New generations of scholars will benefit from this reissuing of classic essays, including seminal works by major scholars, and the volume gives a comprehensive background to the work of the project on the Ancient Commentators on Aristotle, which has published over 100 volumes of translations (...) since 1987 and has disseminated these crucial texts to scholars worldwide. The importance of the commentators is partly that they represent the thought and classroom teaching of the Aristotelian and Neoplatonist schools and partly that they provide a panorama of a thousand years of ancient Greek philosophy, revealing many original quotations from lost works. Even more significant is the profound influence – uncovered in some of the chapters of this book – that they exert on later philosophy, Islamic and Western. Not only did they preserve anti-Aristotelian material which helped inspire Medieval and Renaissance science, but they present Aristotle in a form that made him acceptable to the Christian church. It is not Aristotle, but Aristotle transformed and embedded in the philosophy of the commentators that so often lies behind the views of later thinkers. (shrink)

Reading Aristotle: Argument and Exposition demonstrates that Aristotle's treatises rely crucially on expository principles--questions of proper sequence, pedagogical method, and distinctions between different sciences.

In the Symposium, Plato has Socrates claim that the priestess Diotima once claimed that Eros is a lover of wisdom or someone who is “in between wisdom and ignorance. In fact, you see, none of the gods loves wisdom or wants to become wise—for they are wise—and no one else who is wise loves wisdom.” Perhaps the best starting point for understanding the philosophy of Aristotle is that in principle, he rejects Diotima’s etymological wordplay that claims that philosophy implies an (...) absence of wisdom. At the heart of Aristotle’s philosophy is the claim not only that all humans desire to know, but also that human animals (and indeed some non-human animals) are capable of understanding the world and its contents in a broad array of epistemic capacities, including veridical perception, artisanal expertise, theoretical science, practical wisdom, and, indeed, even σοφία itself of the highest objects of cognition, namely the nature of the gods (Metaph. 1.1.980a22–981b7). My chapter explores the philosophy of Aristotle in five different parts. Part I examines the “organon” or linguistic and logical tool-kit that analyzes human reasoning from the most basic components of a proposition up through syllogistic presentation of the causes that explain what research has uncovered. Parts II and III of the chapter explore the main contours of Aristotle’s “theoretical sciences”—what today we call natural science, metaphysics, and theology. Part IV of the chapter examines what the Nicomachean Ethics calls “the philosophy of human things,” namely the study of ethics and politics. Finally, Part V looks at how Aristotle and his school systemized two different fields of human study, namely that of artistic mimesis or the art of poetry, and deliberative, judicial, and epidictic oratory or the art of rhetoric. (shrink)

"Aristoteles und seine Weltanschauung" ist Franz Brentanos letztes Wort in seiner lebenslänglichen Auseinandersetzung mit seinem ersten und größten philosophischen Lehrer. Indem er sich auf die aristotelische Metaphysik und hier vor allem auf die Gotteslehre konzentriert, versucht er einerseits zu zeigen, dass die oft als dunkel und widersprüchlich hingestellten Lehren des Aristoteles sich konsistent rekonstruieren lassen, und dass Aristoteles andererseits als ein Vertreter des metaphysischen Optimismus, als ein "antiker Leibniz" also, betrachtet werden kann.

The Clarendon Aristotle Series is designed for both students and professionals. It provides accurate translations of selected Aristotelian texts, accompanied by incisive commentaries that focus on philosophical problems and issues, The volumes in the series have been widely welcomed and favourably reviewed. Important new titles are being added to the series, and a number of well-established volumes are being reissued with revisions and/or supplementary material. Christopher Shields presents a new translation and commentary of Aristotle's De Anima, a work of interest (...) to philosophers at all levels, as well as psychologists and students interested in the nature of life and living systems. The volume provides a full translation of the complete work, together with a comprehensive commentary. While sensitive to philological and textual matters, the commentary addresses itself to the philosophical reader who wishes to understand and assess Aristotle's accounts of the soul and body; perception; thinking; action; and the character of living systems. It aims to present controversial aspects of the text in a neutral, fair-minded manner, so that readers can come to be equipped to form their own judgments. This volume includes the crucial first book, which the original translation in the Clarendon Aristotle Series omitted. A complete English edition of one of the most influential of all philosophical works ; Clear and accurate translation ; A substantial philosophical commentary guides the reader through the work ; A comprehensive introduction Aristotle's theories within their intellectual and historical context.--Publisher website. (shrink)

The Clarendon Aristotle Series is designed for both students and professionals. It provides accurate translations of selected Aristotelian texts, accompanied by incisive commentaries that focus on philosophical problems and issues. The volumes in the series have been widely welcomed and favourably reviewed. Important new titles are being added to the series, and a number of well-established volumes are being reissued with revisions and/or supplementary material.0Lindsay Judson provides a rigorous translation of the twelfth book (Lambda) of Aristotle's Metaphysics and a detailed (...) philosophical commentary. Lambda is an outline for a much more extended work in metaphysics - or more accurately, since Aristotle does not use the term 'metaphysics', in what he calls 'first philosophy', the inquiry into 'the principles and causes of all things'. Aristotle discusses the principles of natural and changeable substances, which include form, matter, privation and efficient cause; he argues that principles of this sort are, at least by analogy, the principles of non-substantial items as well. In the second half of the book he turns to unchanging, immaterial substances, first arguing that there must be at least one such substance, which he calls 'God', to act as the 'prime unmoved mover', the source of all change in the natural world. He then explores the nature of God and its activity of thinking (it is the fullest exposition there is of Aristotle's extraordinary and very difficult conception of his supreme god, its goodness, and its activity), and in the course of arguing for a plurality of immaterial unmoved movers he provides important evidence for the leading astronomical theory of his day (by Eudoxus) and for his own highly impressive0cosmology. The commentary on each chapter or pair of chapters is preceded by a Prologue, which sets the scene for Aristotle's often very compressed discussion, and explores the general issues raised by that discussion. (shrink)

Kein Text aus der Antike hat in den letzten Jahrzehnten weltweit so viel Aufmerksamkeit erfahren wie die Nikomachische Ethik. Dieser Entwicklung sucht die neue Übersetzung durch Textnähe und Verständlichkeit Rechnung zu tragen, die dieses Werk nicht allein Fachleuten zugänglich macht.

What does it mean to be a good person? Aristotle's famous series of lectures on ethical topics ranges over fundamental questions about good and bad character; pleasure and self-control; moral wisdom and the foundations of right and wrong; friendship and love in all their forms - all set against a rich and humane conception of what makes for a flourishing life. Adam Beresford's freshly researched translation presents many of Aristotle's key terms and idioms in standard English for the first time, (...) and faithfully preserves the unvarnished style of the original."-- Back cover. (shrink)

Aristoteles, Schüler Platons und Lehrer Alexanders des Großen, gilt als einer der bedeutendsten Denker überhaupt. Er hat ein umfangreiches, aber auch anspruchsvolles und schwer zugängliches Werk hinterlassen. Seine Schriften sind nicht nur grundlegend für die weitere Entwicklung in Wissenschaften und Philosophie, sondern sie stellen nach wie vor auch eine lebendige philosophische Herausforderung dar: Aristoteles zu studieren, heißt deswegen letztlich nichts anderes als zu philosophieren. Dieses Handbuch bietet einen Überblick über alle Werke und Werkgruppen, es informiert über Grundbegriffe, die sich durch (...) sein Werk ziehen (wie Glück, Tugend, Form, Materie, Syllogismus, Substanz etc.), und es verfolgt die umfangreiche Rezeption vom Peripatos über die frühe Neuzeit bis in die Gegenwart. Für die 2. Auflage wurde das Handbuch umfassend durchgesehen, aktualisiert und um Stichworte zu den Themen Frauen, Mathematik, Mensch, Phronesis und Sklaverei erweitert. Ein neues Kapitel zu Existenzphilosophie und Hermeneutik schließt eine Lücke der Aristoteles-Rezeption im 20. Jahrhundert. (shrink)

This book explores the relationship between a scientifically updated Aristotelian philosophy of nature and a scientifically engaged theology of nature that cuts across interdisciplinary boundaries. It features original contributions by some of the best scholars engaging with Aristotelianism in contemporary metaphysics, philosophy of science, and philosophical theology. Despite the growing interest in Aristotelian approaches to contemporary philosophy of science, few metaphysicians have engaged directly with the question of how a neo-Aristotelian metaphysics of nature might change the landscape for theological discussion (...) concerning theology and naturalism, the place of human beings within nature, or the problem of divine causality. The chapters in this volume are collected into three thematic sections: Naturalism and Nature, Mind and Nature, and God and Nature. By pushing the current boundaries of neo-Aristotelian metaphysics to recover the traditional notion of substantial forms in physics, reframe the principle of proportionality in biology, and restore the hierarchy of being familiar to ancient philosophy, this book advances a metaphysically unified framework that accommodates both scientific and theological knowledge, enriching the interaction between science, philosophy and theology. Neo-Aristotelian Metaphysics and the Theology of Nature will be of interest to scholars and advanced students working in metaphysics, philosophy of science, natural theology, philosophical theology, and analytic theology. (shrink)

In Aristotle's Discovery of the Human, noted political theorist Mary P. Nichols explores the ways in which Aristotle brings the gods and the divine into his "philosophizing about human affairs" in his Nicomachean Ethics. Her analysis shows that, for Aristotle, both piety and politics are central to a flourishing human life. Aristotle argues that piety provides us not only an awareness of our kinship to the divine, and hence elevates human life, but also an awareness of a divinity that we (...) cannot entirely assimilate or fathom. Piety therefore supports a politics that strives for excellence at the same time that it checks excess through a recognition of human limitation. Proceeding through each of the ten books of the Ethics, Nichols shows that this prequel to Aristotle's Politics is as theoretical as it is practical. Its goal of improving political life and educating citizens and statesmen is inseparable from its pursuit of the truth about human beings and their relation to the divine. In the final chapter, which turns to contemporary political debate, Nichols's suggestion of the possibility of supplementing and deepening liberalism on Aristotelian grounds is supported by the account of human nature, virtue, friendship, and community developed throughout her study of the Ethics. (shrink)

This volume presents Brentano's last word in a decades-long literary feud with the eminent Berlin historian of philosophy, Eduard Zeller (1814-1908), in which he once again lays out his arguments for Aristotle's creatianism, that is, the doctrine that the human nus as a part of divine thinking has not existed for eternity but is created by the Aristotelian deity directly and survives the body's decay.

Beginning from Aristotle's view that metaphysics is the science of being as being, Couvalis brings together neglected and important arguments in a comprehensive, yet concise exploration of metaphysics. Other figures covered include Heraclitus, Protagoras, Aquinas, Ockham, Leibniz, Locke, Hume, and Russell.

If you are interested in the science behind casting spells, why too much and too little sex is not good for your life, and whether it is possible to predict future from dreams or speculate while asleep, this book is for you. We present the first complete critical edition of the set of commentaries on Aristotle's short psychological and physiological treatises, the so-called Parva Naturalia, penned by Walter Burley, an early fourteenth century Oxford philosopher, later William of Ockham's most formidable (...) opponent. It is a true compendium of medieval natural philosophy, putting together information taken from Aristotle, Avicenna, Averroes, Albert the Great, Thomas Aquinas, Peter of Auvergne, Simon of Faversham, and many more. (shrink)

David Botting defends Aristotle as an empiricist against those who see him as a rationalist, focusing on Aristotle's account of how we acquire the first principles of science. The author argues that Aristotle's account is empiricist and that first principles are, perhaps surprisingly, known inferentially and not by intuition.

The second edition of C. D. C. Reeve's translation of Nicomachean Ethics features Bekker numbers in the margins as well as a significantly revised translation that combines accuracy, consistency, and readability and fits seamlessly with the other volumes in the series. Anglophone readers can now read Aristotle's works in a way previously not possible. Sequentially numbered, cross-referenced endnotes provide the information most needed at each juncture, while a detailed Index guides the reader to places where focused discussion of key notions (...) occurs."--Publisher's website. (shrink)

Logic: Analytica posteriora (Posterior analytics) complete.--Physics: Physica (Physics) the second book.--Psychology and biology: De anima (On the soul) complete.--Metaphysics: Metaphysica (Metaphysics) the first and twelfth of the fourteen books.--Ethics: Ethica Nicomachea (Nicomachean ethics) complete.--Politics: Politica (Politics) the first and third of the eight books.--Rhetoric and poetics: Poetica (Poetics) complete.