I argue that on Aristotle’s account practical thinking is thinking whose origin (archē) is a desire that has as its object the very thing that one reasons about how to promote. This feature distinguishes practical from productive reasoning since in the latter the desire that initiates it is not (unless incidentally) a desire for the object that one productively reasons about. The feature has several interesting consequences: (a) there is only a contingent relationship between the desire that one practically reasons (...) about how to satisfy and the action one decides on; (b) practical thinking and action cannot be separated from the agent, whereas productive thinking and production can be outsourced to someone else. The view has consequences also for the distinction between action and production. Finally, I illustrate the usefulness and correctness of my account of practical thinking by using it to shed new light on Aristotle’s claim that the virtuous agent must decide on her virtuous actions ‘for themselves’. (shrink)

Ontological separation plays a key role in Aristotle’s metaphysical project: substances alone are ontologically χωριστόν. The standard view identifies Aristotelian ontological separation with ontological independence, so that ontological separation is a non-symmetric relation. I argue that there is strong textual evidence that Aristotle employs an asymmetric notion of separation in the Metaphysics—one that involves the dependence of other entities on the independent entity. I argue that this notion allows Aristotle to prevent the proliferation of substance-kinds and thus to secure the (...) unity of his metaphysical system. (shrink)

: Metaphysics B considers two sets of views that hypostatize mathematicals. Aristotle discusses the first in his B.2 treatment of aporia 5, and the second in his B.5 treatment of aporia 12. The former has attracted considerable attention; the latter has not. I show that aporia 12 is more significant than the literature suggests, and specifically that it is directly addressed in M.2 – an indication of its importance. There is an immediate problem: Aristotle spends most of M.2 refuting the (...) view that mathematicals are separate; but the B.5 mathematicals are inherent. I argue that the B.5 inherence is compatible with the M.2 separateness, and further, that aporia 12 is more than just a puzzle about the hypostatization of mathematicals. It is also a puzzle about the ontological status of mathematicals relative to sensibles. (shrink)

On the one hand, Aristotle claims that the matter of a material thing is not part of its form. On the other hand, he suggests that the proper account of a natural thing must include a specification of the kind of matter in which it is realized. There are three possible strategies for dealing with this apparent tension. First, there may be two kinds of definition, so that the definition of the form of a thing does not include any specification (...) of its matter, whereas the definition of a compound does. Second, the definition of a substance may not include a specification of its matter at all, but still reveal in what kinds of matter its form can be realized. Third, there may be a special kind of matter, functional matter, which belongs to the form of certain things. I will show that the functional matter of a thing does not belong to its form (in a strict sense of “form”), but that an adequate account of natural substances and their functions must nonetheless involve a reference to their functional matter. This means that the function of a natural thing is not the same as its form and that its adequate account as a natural thing is not a definition (in a strict sense of “form” and “definition”). (shrink)

In this paper we argue that Aristotle operates with a particular theoretical model in his explanation of animal locomotion, what we call the ‘centralized incoming and outgoing motions’ model. We show how the model accommodates more complex cases of animal motion and how it allows Aristotle to preserve the intuition that animals are self-movers, without jeopardizing his arguments for the eternity of motion and the necessary existence of one eternal unmoved mover in Physics VIII. The CIOM model helps to elucidate (...) Aristotle’s two central yet problematic claims, namely that the soul is the efficient cause of animal motion and that it is the internal supporting-point necessary for animal motion. Moreover, the CIOM model helps us to explain the difference between voluntary, involuntary and non-voluntary motions, and to square Aristotle’s cardiocentrism with his hylomorphism, but also, more generally, it provides an interesting way of thinking about the place of intentionality in the causal structure of the world. (shrink)

According to Philoponus, the activity of drawing syllogisms is a dynamic operation. Following the classical idea that actions are specified by their objects and habitual powers by their actions, Philoponus concludes that only a dynamic power can elicit the act of syllogizing. This power is identified with discursive reasoning (dianoia). Imagination, on the contrary, is a static power, that cannot elicit that particular motion of drawing a syllogistic inference. The issue, however, is not entirely uncontroversial, because Ammonius maintains that sophistical (...) syllogisms can only be formed by imagination, since they involve “empty concepts” as terms and only imagination can form such concepts. In this paper I will reconstruct Philoponus’ and Ammonius’ theories about the “activity” of syllogizing, and I shall explain how Philoponus can deal with sophistical syllogisms in a consistent way. (shrink)

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 argument that plants are incapable of sensation. I argue that for Aristotle plants cannot possess the directing faculties for self-change, namely, desire and phantasia. My goal is to show why growth, metabolism, and reproduction in plants would not count as self-change for Aristotle, despite many of these natural changes appearing as autonomous as the analogous changes in animals. This sheds light on how, for Aristotle, self-change differs from natural change. (shrink)

This paper argues that focusing on Aristotle’s theory of generation as primarily ‘hylomorphic’ can lead to difficulties. This is especially evident when interpreting the association between the male and sentient soul at GA 2.5. If the focus is on the male’s contribution as form and the female’s as matter, then soul becomes divided into nutritive from female and sentient from male which makes little sense in Aristotle’s biological ontology. In contrast, by seeing Aristotle’s theory as ‘archēkinētic’, a process initiated by (...) the male, the development of nutritive and sentient capacities emerges as intertwined, neither capacity originating in only one sex. (shrink)

OSAP vol 39 TOC includes papers on Plato and Aristotle with one paper on Plotinus.

The present PhD dissertation aims to examine the relation between modality and change in Aristotle’s metaphysics. -/- On the one hand, Aristotle supports his modal realism (i.e., worldly objects have modal properties - potentialities and essences - that ground the ascriptions of possibility and necessity) by arguing that the rejection of modal realism makes change inexplicable, or, worse, banishes it from the realm of reality. On the other hand, the Stagirite analyses processes by means of modal notions (‘change is the (...) actuality of what is virtual insofar as it is virtual’). In other words: to grasp what change is, one has to resort to the modal idiom of potentialities, while the fact that there is change is indicative of the fact that nature is full of modal properties. -/- Aristotle’s modal and kinetic realism finds a negative in the figure of the Megaric Diodorus Kronus. The polemical situation of Greek philosophy has indeed the dialectical advantage of not opposing the Aristotelian position to a sui generis straw man. Both in its reduction of modal judgements to temporal quantifications and in its dissolution of the reality of the state-of-being-in-motion in favour of a cinematographic view of processes, the philosophical figure of reductionist antirealism embodied by Diodorus constitutes an alternative that takes the opposite view of Aristotle’s realism. -/- The present study is structured as a discussion between these two positions. In the face of Diodorus’ antirealist challenges, Aristotle articulates modal and kinetic considerations: the answers he gives to Diodorus’ puzzles thus provide valuable insight into his metaphysics. Moreover, the examination of Aristotle’s and Diodorus’ metaphysics, because of their insight and originality, will not fail to interest the philosopher concerned with the metaphysical foundations of modern physics, insofar as the entanglement between modalities and processes is nowadays at the core of mechanics (phase spaces, path integrals, etc.). (shrink)

The soul is an explanatory principle of Aristotle’s natural science, accounting both for the fact that living things are alive as well as for the diverse natural attributes that belong to them by virtue of being alive. I argue that the explanatory role of the soul in Aristotle’s natural science must be understood in light of his view, stated in a controversial passage from Parts of Animals (645b14–20), that the soul of a living thing is a “complex activity” of its (...) organic body. This paper explores the role of this “complex activity” model of soul in Aristotle’s study of soul in De Anima. I argue, first, that the model has its origins in De Anima II.4, where Aristotle argues that living things do all they do by nature for the sake of a single, teleologically primary end. I argue further that Aristotle uses this model to account for the psychological attributes naturally present in living things, including their capacities for vital activities like nutrition, reproduction, and perception, and that this is the task to which Aristotle devotes the obscure final chapters of De Anima III. (shrink)

In the Aristotelian tradition, there are two broad answers to the basic question "What is soul?" On the one hand, the soul can be described by what it does. From this perspective, the soul seems to be composed of various different parts or powers (potentiae) that are the principles of its various actions. On the other hand, the soul seems to be something different, namely, the actual formal principle making embodied living substances to be the kinds of things that they (...) are. Contemporary Aristotelians are split on how to interpret Aristotle: Anna Marmodoro (2013, 18), Thomas Johansen (2012, 81), and most others argue that the soul is nothing but a kind of cluster or group of powers. Rebekah Johnston (2011), however, strongly disagrees and argues that the soul is only the actual principle of embodied substance. Aquinas provides a novel and neglected solution to this problem and would argue that both sides are partly right but that either side is insufficient without the other. (shrink)