O presente texto pretende examinar a relação estabelecida por Aristóteles entre prazer e virtude de modo a compreender a seguinte tese aristotélica: o virtuoso não age devido ao prazer, mas necessariamente com prazer. Esta tese será mais bem compreendida com a exposição que faremos da concepção aristotélica de prazer, tal qual elaborada pelo filósofo no segundo tratado do prazer de sua Ética Nicomaqueia. Como veremos, a definição do prazer como um fenômeno cuja existência e natureza dependem inteiramente da existência e (...) natureza da atividade a qual pertence nos permite inferir que o juízo de valor que incide sobre a atividade é o critério de valoração moral do prazer, e não o contrário. Isso significa que o virtuoso julga qual seria a melhor atividade a ser realizada e não qual atividade lhe dará prazer. Com efeito, veremos que o virtuoso deseja realizar certa atividade por ela ser boa e não por ela ser prazerosa, ou seja, embora o prazer não seja a razão da ação, ele será a sua consequência inevitável. (shrink)

La investigación asume el estudio de la " otredad " en el pensamiento aristo-télico, profundizando el carácter del θεός. Se procura responder a la pregun-ta: ¿Qué es " otro " (ἄλλος)? y ¿Cómo es entendida la otredad (ἑτερότης) por Aristóteles? para así, en un último escenario. esbozar una reflexión a propó-sito de θεός como otredad (ἑτερότης), radicalizando las tesis aristotélicas.

In this paper I focus on the relationships between language, definition and being in Antisthenes. I start from Plato’s Sophist 251b–c, in which the reference to the ὀψιμαθεῖς stands out, and I conclude that it is not possible to identify these characters with Antisthenes. The conception of ὀψιμαθεῖς provides for the exclusive legitimacy of identical judgments, exploiting in an eristic sense an evident Eleatic legacy. But this position, rather than concordances, reveals serious opposition to what is surely known to us (...) of the logical and linguistic doctrines of Antisthenes. The most explicit testimony about the relationship between language and being in Antisthenes is handed down by Porphyry, who attributes to Antisthenes the equation λέγειν = λέγειν τι = λέγειν τὸ ὄν. My analysis intends to show that this equation is assumed by Antisthenes through a Socratic mediation and has a double objective: to ensure an objective reference of language, as opposed to Gorgias’ self-referential conception of language, and to nullify the antilogy, which is typical of sophistic argumentation. To it Antisthenes contrasts the ἐπίσκεψις τῶν ὀνομάτων, which is a development of Socratic ἐξετάζειν, and whose aim is to reach, at the end of the examination, no longer just a ὁμολογία, but a definition valid once and for all. Antisthenes is aware that there is a distinction between essence and quality, and with this, he moves a first important step beyond the univocal conception of being proper to Parmenides. The doxography will sum up Antisthenes’ position by describing him as the first philosopher to advance a definition of logos, i. e., definition. He bases his theory of definition on the identification of that attribute which is ἴδιον καὶ οἰκεῖον of the proposed object. Antisthenes coined the phrase τὸ τί ἦν to designate what the predicate is meant to say in a definition, i. e., the proper quality. This expression does not seem to identify the general notion of a predicate as such, but rather to indicate the determination or qualification necessary to actually define the object in question. In the final part of my article, I examine some testimonies that show how, with his theory of definition, Antisthenes is, and was considered already in antiquity, the precursor of the Stoic theory of definition, whose objective is, according to Chrysippus’ formula, to provide the explanation of what is proper (ἰδίου ἀπόδοσις). (shrink)

A topic common to both Plato’s and Aristotle’s discussions of theories of the soul is the doctrine of the soul as a harmony of the parts of the body. Plato’s Phaedo as well as Aristotle’s De anima and Eudemus present this theory and argue against the identification of the soul as a harmony. This paper has two focuses, one philosophical and one historical. First, I will focus on the argumentation used by Aristotle in his dialogue Eudemus, which is often associated (...) with Aristotle’s early attachment to Plato. On the basis of the argumentation against the harmonia theory, I will try to show that the Eudemus is not a dialogue that depicts Aristotle’s Platonic phase. Instead, by comparing the arguments of the Eudemus with both Plato and Aristotle’s mature thought, I will argue that the argumentation of the Eudemus seems to be an indirect attack on Plato’s view on the Forms and on the nature of the soul, and that it seems to be consistent with Aristotle’s mature work On the Soul. Second, given that Aristotle discusses this topic twice, I will try, also on the basis of conclusions about the Eudemus and on later reception of Aristotle’s arguments, to show why this is the case. (shrink)

I demonstrate here how Aristotle's teleological conception of nature has been largely misunderstood in the scientific age and I consider what his view might offer us with regard to the environmental challenges we face in the 21st century. I suggest that in terms of coming to an ethical understanding of the creatures and things that constitute the ecosystem, Aristotle offers a welcome alternative to the rather instrumental conception of the natural world and low estimation of subjective experience our contemporary techno-scientific (...) culture espouses. Among other things, I consider how his conception of orexis and eudaimonia might be extended to include the eco-system itself, thus allowing us to better understand the moral meaning of nature. I conclude with a look at the way in which modern phenomenology re-addresses the fundamental Greek concern with ontology, meaning and human authenticity. I consider the ways in which phenomenology reasserts the value of direct human experience that was so important to Aristotle; and I consider how this view, and that of Deep ecology, may help us to experience nature - and all of Being for that matter - in a more authentic, meaningful and altogether ethical light. (shrink)

This paper is guided by, and begins to make plausible, the idea that there can be a naturalistic metaphilosophy, i.e., an inquiry that takes philosophy as an object of study in something like the way that contemporary (naturalistic) philosophy of science takes science as an object of study. The paper’s more specific goal is to ventilate certain provocative speculations concerning the character of philosophy’s cognitive achievement, especially over time. But this more specific goal will be approached indirectly, through addressing in (...) a preliminary way the question what the proper relationship is between philosophy and the study of philosophy’s history. (shrink)

Scholarship on Aristotle’s NICOMACHEAN ETHICS (hereafter “the Ethics”) flourishes in an almost unprecedented fashion. In the last ten years, universities in North America have produced on average over ten doctoral dissertations a year that discuss the practical philosophy that Aristotle espouses in his Nicomachean Ethics, Eudemian Ethics, and Politics. Since the beginning of the millennium there have been three new translations of the entire Ethics into English alone, several more that translate parts of the work into English and other modern (...) languages, and half a dozen collections of new articles discussing Aristotle’s Ethics. Such an outpouring of scholarship has produced an almost unmanageable wave of books, articles, and reviews. Through my topical bibliography, I seek to organize this wealth of scholarly writing so as to make it manageable both to scholars working across the disciplines of philosophy, classics, history, and politics, and to scholars pursuing theses on specific topics within the Ethics. The bibliography takes as its model and is much indebted to that compiled by Barnes, Schofield, and Sorabji in their Articles on Aristotle, Volume 2: Ethics and Politics (1977), which was further updated and incorporated into the complete bibliography to all of Aristotle’s writings in Barnes’s Cambridge Companion to Aristotle (1995). Although I have taken guidance from their model, my bibliography differs in one main respect. Whereas Barnes et al. were more selective and annotated their bibliography, I have been more comprehensive in my inclusion of items. I have sought to include all books and journal articles concerned with the Ethics written in English over the last 120 years; additionally, I have sought to include representative and central works of scholarship written on the Ethics in French, German, and Italian during the same period of time. (shrink)

At the outset it is worth remembering how Heidegger in the 1970s first appeared prominently, though very differently, at the intersection of rhetoric and philosophy. The "rhetoric of figures and tropes" then seemed compelling due in part to Derrida's Heidegger, who played a key role in the famous Derrida essay translated into English with the added subtitle "White Mythology: Metaphor in the Text of Philosophy." Compelling for many was the history there referenced from Cicero, book 3 of Aristotle's Rhetoric, book (...) 8 of Quintilian's Institutes through the later French treatises of Fontanier and Du Marsais, which, if read in a certain way, destroyed the language transparency model that seemed threatening at the time.1... (shrink)

Aristotle’s Naïve Somatism is a re-interpretation of Aristotle’s cognitive psychology in light of certain presuppositions he holds about the living animal body. The living animal body is presumed to be sensitive, and Aristotle grounds his account of cognition in a rudimentary proprioceptive awareness one has of her body. With that presupposed metaphysics under our belts, we are in a position to see that Aristotle in de Anima (cognition chapters at least) has a di erent explanatory aim in view than that (...) which the literature generally imputes to him. He is not explicating what we would call the “mental”—the private, inner realm which some take to be of a di erent kind than the physical—as most take him to be. His explanandum is content acquisition; the explanans is showing how the body becomes like various aspects of objects. Although he famously describes the mind (nous) as unmixed with the body, he is guided by functional constrains—nous cannot be limited or qualified if it is to potentially think all things. Thus, his inquiry into cognition is philosophically limited from a contemporary perspective. Aristotle is not doing philosophy of mind, for he doesn’t seem to find the “mental” philosophically perplexing. (shrink)

This dissertation explores Aristotle’s use of teleology as a principle of explanation, especially as it is used in the natural treatises. Its main purposes are, first, to determine the function, structure, and explanatory power of teleological explanations in four of Aristotle’s natural treatises, that is, in Physica (book II), De Anima, De Partibus Animalium (including the practice in books II-IV), and De Caelo (book II). Its second purpose is to confront these findings about Aristotle’s practice in the natural treatises with (...) the theoretical picture of the structure of teleological explanations gained from Aristotle’s theory of scientific demonstration. For this purpose a new interpretation of Analytica Posteriora II.11 is presented. This study thereby contributes to recent scholarship on the relation between Aristotle’s philosophy of science and his philosophy of nature, while at the same time adding to our knowledge of Aristotle’s notion of teleology in terms of its explanatory merits and limits. (shrink)

The particular subject of this article is the very first sentence of Aristotle’s Metaphysics book Lambda: what does it really mean? I would stick to the most generous sense: (Aristotelian) theoria is about substance. Indeed, it has been often held that Lambda ignores the so-called focal meaning, and shows a remarkably rough stage of Aristotle’s conception of prime philosophy. By contrast, in this light, the very incipit of Lambda appears to testify Aristotle’s concern in an ontological foundation of theoretical wisdom (...) as such, which Lambda shares with the Metaphysics “central books”, Zeta in particular, in a not less coherent and possibly more advanced form. (shrink)