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  1. Brain Death, Souls, and Integrated Functioning: Reply to Verheijde and Potts.Stephen Napier - 2013 - Christian Bioethics 19 (1):25-39.
    Recently, Verheijde and Potts (2011) have called into question the whole-brain death (WBD) criterion and, in particular, have taken issue with my admittedly limited defense of WBD. I would like to thank Verheijde and Potts for their comments and for identifying key points in the debate that need further clarification and defense. This article is an attempt to provide such clarification and to focus on Verheijde and Potts’s key argument against me and other proponents of WBD. The structure of this (...)
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  • Metaphysics as the First Philosophy.Tuomas Tahko - 2013 - In Edward Feser (ed.), Aristotle on Method and Metaphysics. New York: Palgrave-Macmillan. pp. 49-67.
    Aristotle talks about 'the first philosophy' throughout the Metaphysics – and it is metaphysics that Aristotle considers to be the first philosophy – but he never makes it entirely clear what first philosophy consists of. What he does make clear is that the first philosophy is not to be understood as a collection of topics that should be studied in advance of any other topics. In fact, Aristotle seems to have thought that the topics of Metaphysics are to be studied (...)
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  • (1 other version)Do powers need powers to make them powerful? From pandispositionalism to Aristotle.Anna Marmodoro - 2010 - In The Metaphysics of Powers: Their Grounding and Their Manifestations. New York: Routledge. pp. 337 - 352.
    Do powers have powers? More urgently, do powers need further powers to do what powers do? Stathis Psillos says they do. He finds this a fatal flaw in the nature of pure powers: pure powers have a regressive nature. Their nature is incoherent to us, and they should not be admitted into the ontology. I argue that pure powers do not need further powers; rather, they do what they do because they are powers. I show that at the heart of (...)
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  • A Synchronic Justification for Aristotle's Commitment to Prime Matter.Margaret Scharle - 2009 - Phronesis 54 (4-5):326-345.
    The current debate over Aristotle's commitment to prime matter is centered on diachronic considerations found in his theory of substantial change. I argue that an appeal to this theory is not required in order to establish his commitment to the existence of prime matter. By drawing on Physics II.1's conception of what it is for an element to have a nature - that is, to have an inner source of movement and rest - I introduce a synchronic justification for the (...)
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  • The problem of sentience.Laura Candiotto - forthcoming - Phenomenology and the Cognitive Sciences:1-21.
    Sentience, as the capacity to feel pleasure and pain, is often understood as a property of an organism, and the main problem is to determine whether an organism possesses this property or not. This is not just an armchair worry. Sentient ethics grounds its normative prescriptions on sentience, so assessing if an organism possesses sentience is crucial for ethical reasoning and behaviour. Assessing if it is the case is far from simple and there is no stable agreement about it. This (...)
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  • Who’s afraid of reverse mereological essentialism?David S. Oderberg - 2023 - Philosophical Studies:1-22.
    Whereas Mereological Essentialism is the thesis that the parts of an object are essential to it, Reverse Mereological Essentialism is the thesis that the whole is essential to its parts. Specifically—since RME is an Aristotelian doctrine—it is a claim not about objects in general but about substances. Here I set out and explain RME as it should be understood from the perspective of the Aristotelian-Scholastic tradition, as well as proposing a kind of master argument for believing it. A number of (...)
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  • What is Matter in Aristotle's Hylomorphism?Christian Pfeiffer - 2021 - Ancient Philosophy Today 3 (2):148-171.
    Aristotle's notion of matter has been seen either as unintelligible, it being some mysterious potential entity that is nothing in its own right, or as simply the notion of an everyday object. The latter is the common assumption in contemporary approaches to hylomorphism, but as has been pointed out, especially by scholars with a background in ancient philosophy, if we conceive of matter as an object itself we cannot account for the unity of hylomorphic substances. Thus, they assume that a (...)
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  • Hylomorphism and Complex Properties.Graham Renz - 2020 - Metaphysica 21 (2):179-197.
    Hylomorphism is the Aristotelian theory according to which objects are composites of form and matter. Form is what unifies the various parts of an object – the matter – into a cohesive whole. Some contemporary hylomorphists argue their theory applies beyond the realm of concreta, and that it explains the unity of various abstract entities. Not everyone agrees. Recent criticism alleges that hylomorphism fails to explain the unity of certain abstract entities, namely, complex properties – properties with other properties as (...)
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  • Aristotle’s Hylomorphism: The Causal-Explanatory Model.Michail Peramatzis - 2018 - Metaphysics 1 (1):12-32.
    There are several innocuous or trivial ways in which to explicate Aristotle’s hylomorphism. For example: objects are characterisable in terms of matter and form; or analysable into matter and form; or understood on the basis of matter and form. Serious problems arise when we seek to specify the sorts of relation holding among the different contributors to the hylomorphic picture. Here are some central general questions: a. What types of relation are most suitable for each n-tuple of contributors? b. What (...)
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  • Forms as Simple and Individual Grounds of Things' Natures.Robert Charles Koons - 2018 - Metaphysics 1 (1):1-11.
    To understand Aristotle’s conception of form, we have to see clearly the relationship between his account and Plato’s Theory of Forms. I offer a novel interpretation of Aristotle’s Moderate Realism, in which forms are simple particulars that ground the character and mutual similarity of the entities they inform. Such an account has advantages in three areas: explaining (1) the similarity of particulars, (2) the synchronic unity of composite particulars, and (3) the diachronic unity or persistence of intrinsically changing particulars.
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  • The paradox of decrease and dependent parts.Alex Moran - 2018 - Ratio 31 (3):273-284.
    This paper is concerned with the paradox of decrease. Its aim is to defend the answer to this puzzle that was propounded by its originator, namely, the Stoic philosopher Chrysippus. The main trouble with this answer to the paradox is that it has the seemingly problematic implication that a material thing could perish due merely to extrinsic change. It follows that in order to defend Chrysippus’ answer to the paradox, one has to explain how it could be that Theon is (...)
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  • The ontological and epistemological superiority of hylomorphism.Robert C. Koons - 2017 - Synthese 198 (Suppl 3):885-903.
    Materialism—the view that all of reality is wholly determined by the very, very small—and extreme nominalism—the view that properties, kinds, and qualities do not really exist—have been the dominant view in analytic philosophy for the last 100 years or so. Both views, however, have failed to provide adequate accounts for the possibility of intentionality and of knowledge. We must therefore look to alternatives. One well-tested alternative, the hylomorphism of Aristotle and the medieval scholastics, was rejected without being refuted and so (...)
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  • Philosophy of Biology and Metaphysics: Reconsidering the Aristotelian Approach.Federica Bocchi - 2016 - Dissertation, Università Degli Studi di Parma
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  • Form as Structure: It's not so Simple.Graham Renz - 2016 - Ratio 31 (1):20-36.
    Hylomorphism is the theory that objects are composites of form and matter. Recently it has been argued that form is structure, or the arrangement of an object's parts. This paper shows that the principle of form cannot be ontologically exhausted by structure. That is, I deny form should be understood just as the arrangement of an object's parts. I do so by showing that structure cannot play the role form is supposed to in a certain domain of objects, specifically, in (...)
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  • A ciência do ser enquanto ser eo estudo da substância (Metafísica G e Z).Raphael Zillig - 2009 - Journal of Ancient Philosophy 3 (1).
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  • The Dispute Over the Part-Whole Puzzle in Aristotelian Hylomorphism and Ackrill’s Problem: The Argument in Metaphysics Z 17, 1041b11-33. [REVIEW]Christos Panayides - 2023 - Apeiron 56 (2):235-260.
    One of the unresolved issues in Aristotle’s hylomorphism is the part-whole puzzle. Some scholars suppose that in Metaphysics Z 17, 1041b11-33 he endorses non-mereological hylomorphism. This kind of interpretation, however, has been challenged by K. Koslicki who argues that if the evidence in Metaphysics Z 17 is combined with some related textual and conceptual considerations, then a convincing case can be made for a mereological construal of Aristotelian hylomorphism. This paper does four things. First, it scrutinizes these opposing approaches to (...)
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  • One or two? A Process View of pregnancy.Anne Sophie Meincke - 2022 - Philosophical Studies 179 (5):1495-1521.
    How many individuals are present where we see a pregnant individual? Within a substance ontological framework, there are exactly two possible answers to this question. The standard answer—two individuals—is typically championed by scholars endorsing the predominant Containment View of pregnancy, according to which the foetus resides in the gestating organism like in a container. The alternative answer—one individual—has recently found support in the Parthood View, according to which the foetus is a part of the gestating organism. Here I propose a (...)
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  • Totalizing identities: The ambiguous legacy of Aristotle and Hegel after auschwitz.Christopher Philip Long - 2003 - Philosophy and Social Criticism 29 (2):209-240.
    The Holocaust throws the study of the history of philosophy into crisis. Critiques of Western thinking leveled by such thinkers as Adorno, Levinas and, more recently, postmodern theorists have suggested that Western philosophy is inherently totalizing and that it must be read differently or altogether abandoned after Auschwitz. This article intentionally rereads Aristotle and Hegel through the shattered lens of the Holocaust. Its refracted focus is the question of ontological identity. By investigating the manner in which the totalizing dimensions of (...)
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  • Two Models of the Subject–Properties Structure.Marek Piwowarczyk - 2020 - Axiomathes 30 (4):371-390.
    In the paper I discuss the problem of the nature of the relationship between objects and their properties. There are three contexts of the problem: of comparison, of change and of interaction. Philosophical explanations of facts indicated in the three contexts need reference to properties and to a proper understanding of a relationship between them and their bearers. My aim is to get closer to this understanding with the use of some models but previously I present the substantialist theory of (...)
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  • Hylomorphic Offices.Christopher Shields - 2019 - Ancient Philosophy Today 1 (2):215-236.
    Neo-Aristotelian hylomorphism has struggled to arrive at anything approaching a consensus regarding the notion of form. Contending that no ‘right-minded modern’ could embrace anything akin to Arist...
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  • Aristotle on Things and Super-Things.Christof Rapp - 2018 - Quaestio 18:15-36.
    Does Aristotle's terminology provide some guidance when we inquire into the origins of the notion of thing? Naturally, one might think of Aristotle's notion of being, which is meant to capture everything that is. However, ‘being’ in Aristotle seems to be significantly broader than what we take to be a ‘thing’. I will take up a thesis introduced and defended by Rainer-Wolfgang Mann, namely that Aristotle is actually the inventor of the notion of thing in that his Categories conceptualized the (...)
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  • Commentary on Lewis.Mary Louise Gill - 1999 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 15 (1):129-136.
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  • Unity, Plurality, and Hylomorphic Composition in Aristotle's Metaphysics.Anne Siebels Peterson - 2017 - Australasian Journal of Philosophy 96 (1):1-13.
    How should we understand the relationship, for Aristotle, between matter, form, and hylomorphic composite? Are matter and form distinct from each other, so that each hylomorphic unity harbours a plurality within it, or would such a plurality undermine the unity of the composite? A recent strand of argument in both Aristotelian and contemporary literature on hylomorphism has concluded that no genuine unity can be composed of a plurality. I will argue that the objection motivating this conclusion falls away as improperly (...)
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  • Are Being and Unity Substances of Things? On the Eleventh Aporia of Metaphysics B.Ian Bell - 2000 - Southern Journal of Philosophy 38 (1):1-17.
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  • The man without properties.Boris Hennig - 2017 - Synthese 194 (6).
    Contemporary philosophical logic rests on a distinction between things and properties. Properties are thought to differ from things in that their proper expression is incomplete or unsaturated. In this paper, I will argue that Aristotle did not distinguish between things and properties in this way. I will show, first, that Aristotle’s essences are not properties, and that certain passages in Aristotle make sense only if we do not take accidents to be properties either. The notion of a property is thus (...)
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  • The Ethics of Ontology: Rethinking an Aristotelian Legacy.Christopher P. Long - 2004 - State University of New York Press.
    A novel rereading of the relationship between ethics and ontology in Aristotle.
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  • Neither Mereology nor Magic, but Teleology.Jason Bowers - 2017 - Southern Journal of Philosophy 55 (2):177-195.
    Contemporary theories of universals have two things in common: first, they are unable to account for necessary connections between universals that form a structure. Second, they leave teleology out of their accounts of instantiation. These facts are not unrelated; the reason why contemporary theories have such trouble is they neglect the ancient idea that universals are ends at which nature aims. If we want a working theory of universals, however, we must return to this idea. Despite its unpopularity among realists, (...)
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  • No Substances in a Substance.Marek Piwowarczyk - 2021 - Philosophia 49 (5):2243-2263.
    In this paper I analyze the most controversial thesis of Aristotelian substantialism, namely, that substances cannot be composed of other substances. I call this position the Mereological Limitation Thesis (MLT). I find MLT valid and defend it. My argument for MLT is a version of the argument from the unicity of substantial form. Every substance can have only one substantial form, thus, if some substances compose the objectO, then what binds them is only a set of their accidental forms (relations) (...)
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  • Natural‐Kind Essentialism, Substance Ontology, and the Unity Problem: Two Dispositionalist Solutions.Travis Dumsday - 2016 - Dialectica 70 (4):609-626.
    What accounts for the linkage of seemingly diverse and inherently separable fundamental properties, such that they are regarded as properties of a single thing? Multiple answers to this question have been put forward in both the historical and current literature, especially from competing substance ontologies and competing theories concerning the metaphysics of natural kinds. Here I lay out and critically assess two ways in which dispositionalism might contribute to the discussion.
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  • Partikularitet og universalitet I Aristoteles' formlære- skitse af en position.Morten Hansen - 2004 - Res Cogitans 1 (1).
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  • Dialéctica, diaporetica y saber positivo en la metafísica de Aristóteles.Aguirre Javier - 2010 - Endoxa 26:11.
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