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  1. Unseating the Craftsman: Natural Efficient Cause in Aristotle's Craft Analogy.Aparna Ravilochan - 2023 - Apeiron 56 (1):1-14.
    In this essay, I respond to a problem raised by Sarah Broadie in her 1987 article “Nature, Craft and Phronesis in Aristotle.” Broadie analyzes Aristotle’s famous craft analogy for natural causation in order to determine whether or not it requires importing a psychological dimension to natural teleology. She argues that it is possible to make sense of the analogy without psychology, but that the tradeoff is a conception of craft so thoroughly de-psychologized that it is rendered unrecognizable, perhaps even incoherent (...)
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  • Ignorance, Involuntariness, and Regret in Aristotle.Filip Grgić - 2021 - International Journal of Philosophical Studies 29 (3):351-369.
    This paper is a discussion of Aristotle’s account of actions that come about because of ignorance as found in his Nicomachean Ethics 3.1. I argue that such actions do not originate in the agent, bu...
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  • The Doing of Justice and the Priority of Acting from Virtue.Patricio A. Fernandez - 2021 - Phronesis 66 (4):366-401.
    Aristotle famously distinguishes between merely doing a virtuous action and acting in the way in which a virtuous person would. Against an interpretation prominent in recent scholarship, I argue that ‘acting virtuously,’ in the sense of exercising a virtue actually possessed, is prior to ‘virtuous action,’ understood generically. I propose that the latter notion is best understood as a derivative abstraction from the former, building upon a reading of a neglected distinction between per se and coincidentally just action in Nicomachean (...)
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  • Aristotle and the Origins of Evil.Jozef Müller - 2020 - Phronesis: A Journal for Ancient Philosophy 65 (2):179-223.
    The paper addresses the following question: why do human beings, on Aristotle’s view, have an innate tendency to badness, that is, to developing desires that go beyond, and often against, their natural needs? Given Aristotle’s teleological assumptions (including the thesis that nature does nothing in vain), such tendency should not be present. I argue that the culprit is to be found in the workings of rationality. In particular, it is the presence of theoretical reason that necessitates the limitless nature of (...)
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  • Particular Desire in Aristotle’s ‘Voluntary’.Benjamin C. Liu - 2024 - Apeiron 57 (1):83-109.
    Aristotle’s account of voluntariness (to hekousion) lacks a sufficiently precise positive definition of ‘voluntary’. This is a problem: in Aristotle’s ethics, voluntariness is an important and unifying joint between psychological (character) and practical matters (action). I contend that Aristotle implicitly defines voluntariness as positive causal relation to an agent’s desire, where one’s character is the state of one’s faculty of desire. Since desires always have particular ends (final causes), a voluntary action is one which originates in the agent’s desire for (...)
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  • Inorganic Compounds and Teleological Explanation in Aristotle’s Meteorology 4.12.Mary Katrina Krizan - 2024 - Phronesis:1-47.
    Aristotle’s Meteorology 4.12 is puzzling, in part because the chapter appears to extend teleological explanation to include certain inorganic materials without natural biological functions, such as metals and stone. This paper examines two attempts to explain why such materials can have functions, and shows that they are problematic. As an alternative, I argue that raw inorganic materials—as well as separated parts of organisms—can have extrinsic functions. Extrinsic functions can explain why natural inorganic materials can be sorted into natural kinds, even (...)
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  • (1 other version)Aristotle on Motion in Incomplete Animals.Daniel Coren - 2020 - Apeiron 53 (3):285-314.
    I explain what Aristotle means when, after puzzling about the matter of motion in incomplete animals (those without sight, smell, hearing), he suggests in De Anima III 11.433b31–434a5 that just as incomplete animals are moved indeterminately, desire and phantasia are present in those animals, but present indeterminately. I argue that self-motion and its directing faculties in incomplete animals differ in degree but not in kind from those of complete animals. I examine how an object of desire differs for an incomplete (...)
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  • Aristotle on the voluntariness of self-control and the lack of self-control.Giulio Di Basilio - 2021 - British Journal for the History of Philosophy 29 (1):4-23.
    I argue that in Eudemian Ethics II 8 Aristotle provides us with a general definition of force applicable to all natural phenomena. This definition points us to an important, though rarely not...
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