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  1. The Birth of Belief.Jessica Moss & Whitney Schwab - 2019 - Journal of the History of Philosophy 57 (1):1-32.
    did plato and aristotle have anything to say about belief? The answer to this question might seem blindingly obvious: of course they did. Plato distinguishes belief from knowledge in the Meno, Republic, and Theaetetus, and Aristotle does so in the Posterior Analytics. Plato distinguishes belief from perception in the Theaetetus, and Aristotle does so in the De anima. They talk about the distinction between true and false beliefs, and the ways in which belief can mislead and the ways in which (...)
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  • Aristotle on Earlier Greek Psychology: The Science of Soul.Jason W. Carter - 2019 - New York, NY: Cambridge University Press.
    This volume is the first in English to provide a full, systematic investigation into Aristotle's criticisms of earlier Greek theories of the soul from the perspective of his theory of scientific explanation. Some interpreters of the De Anima have seen Aristotle's criticisms of Presocratic, Platonic, and other views about the soul as unfair or dialectical, but Jason W. Carter argues that Aristotle's criticisms are in fact a justified attempt to test the adequacy of earlier theories in terms of the theory (...)
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  • (2 other versions)Aristotle's De motu animalium.Martha Craven Nussbaum - 1978 - Tijdschrift Voor Filosofie 43 (2):378-378.
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  • Aristotle and the Science of Nature: Unity Without Uniformity.Andrea Falcon - 2005 - New York: Cambridge University Press.
    Andrea Falcon's work is guided by the exegetical ideal of recreating the mind of Aristotle and his distinctive conception of the theoretical enterprise. In this concise exploration of the significance of the celestial world for Aristotle's science of nature, Falcon investigates the source of discontinuity between celestial and sublunary natures and argues that the conviction that the natural world exhibits unity without uniformity is the ultimate reason for Aristotle's claim that the heavens are made of a special body, unique to (...)
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  • Aristotle’s “De Anima”: A Critical Commentary.Ronald M. Polansky - 2007 - New York: Cambridge University Press.
    Aristotle's De Anima is the first systematic philosophical account of the soul, which serves to explain the functioning of all mortal living things. In his commentary, Ronald Polansky argues that the work is far more structured and systematic than previously supposed. He contends that Aristotle seeks a comprehensive understanding of the soul and its faculties. By closely tracing the unfolding of the many-layered argumentation and the way Aristotle fits his inquiry meticulously within his scheme of the sciences, Polansky answers questions (...)
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  • The Activity of Being: An Essay on Aristotle’s Ontology.Aryeh Kosman - 2013 - Cambridge, Massachusetts: Harvard.
    Understanding “what something is” has long occupied philosophers, and no Western thinker has had more influence on the nature of being than Aristotle. Focusing on a reinterpretation of the concept of energeia as “activity,” Aryeh Kosman reexamines Aristotle’s ontology and some of our most basic assumptions about the great philosopher’s thought.
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  • (1 other version)When and Why Understanding Needs Phantasmata: A Moderate Interpretation of Aristotle’s De Memoria and De Anima on the Role of Images in Intellectual Activities.Caleb Cohoe - 2016 - Phronesis: A Journal for Ancient Philosophy 61 (3):337-372.
    I examine the passages where Aristotle maintains that intellectual activity employs φαντάσματα (images) and argue that he requires awareness of the relevant images. This, together with Aristotle’s claims about the universality of understanding, gives us reason to reject the interpretation of Michael Wedin and Victor Caston, on which φαντάσματα serve as the material basis for thinking. I develop a new interpretation by unpacking the comparison Aristotle makes to the role of diagrams in doing geometry. In theoretical understanding of mathematical and (...)
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  • Is Aristotle's Prime Mover a Pure Form?Sheilah O'Flynn Brennan - 1981 - Apeiron 15 (2):80 - 95.
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  • Mortal Imitations of Divine Life: The Nature of the Soul in Aristotle's De Anima.Eli Diamond - 2015 - Evanston, Illinois: Northwestern University Press.
    In Mortal Imitations of Divine Life, Diamond offers an interpretation of De Anima, which explains how and why Aristotle places souls in a hierarchy of value. Aristotle’s central intention in De Anima is to discover the nature and essence of soul—the prin­ciple of living beings. He does so by identifying the common structures underlying every living activity, whether it be eating, perceiving, thinking, or moving through space. As Diamond demonstrates through close readings of De Anima, the nature of the soul (...)
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  • Nous in Aristotle's De Anima.Caleb Murray Cohoe - 2014 - Philosophy Compass 9 (9):594-604.
    I lay out and examine two sharply conflicting interpretations of Aristotle's claims about nous in the De Anima (DA). On the human separability approach, Aristotle is taken to have identified reasons for thinking that the intellect can, in some way, exist on its own. On the naturalist approach, the soul, including intellectual soul, is inseparable from the body of which it is the form. I discuss how proponents of each approach deal with the key texts from the DA, focusing on (...)
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  • Noῦs and Nature in De Anima III.Sarah Broadie - 1996 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 12 (1):163-176.
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  • Aristotle's Divine Intellect.Myles Burnyeat - 2008 - Marquette University Press.
    The 2008 Aquinas Lecture, Aristotle's Divine Intellect, was delivered on February 24, 2008, by Myles F. Burnyeat, Emeritus Fellow of All Souls College, Oxford University, and Honorary Fellow of Robinson College, Cambridge University.
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  • La theorie aristotelicienne de l'intellect agent.Michael Frede - 1996 - In Gilbert Romeyer Dherbey (ed.), Corps Et Ame: Sur le de Anima D’Aristote. Libraire Philosophique J. Vrin. pp. 377-90.
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  • Why the Intellect Cannot Have a Bodily Organ: De Anima 3.4.Caleb Cohoe - 2013 - Phronesis 58 (4):347-377.
    I reconstruct Aristotle’s reasons for thinking that the intellect cannot have a bodily organ. I present Aristotle’s account of the aboutness or intentionality of cognitive states, both perceptual and intellectual. On my interpretation, Aristotle’s account is based around the notion of cognitive powers taking on forms in a special preservative way. Based on this account, Aristotle argues that no physical structure could enable a bodily part or combination of bodily parts to produce or determine the full range of forms that (...)
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  • Aristotle on Ontological Dependence.Phil Corkum - 2008 - Phronesis 53 (1):65 - 92.
    Aristotle holds that individual substances are ontologically independent from nonsubstances and universal substances but that non-substances and universal substances are ontologically dependent on substances. There is then an asymmetry between individual substances and other kinds of beings with respect to ontological dependence. Under what could plausibly be called the standard interpretation, the ontological independence ascribed to individual substances and denied of non-substances and universal substances is a capacity for independent existence. There is, however, a tension between this interpretation and the (...)
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  • Aristotle's psychology.Christopher Shields - 2008 - Stanford Encyclopedia of Philosophy.
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  • The Powers of Aristotle's Soul.Thomas Kjeller Johansen - 2012 - Oxford, GB: Oxford University Press.
    Thomas Kjeller Johansen presents a new account of Aristotle's major work on psychology, the De Anima.
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  • The Spirit and the Letter: Aristotle on Perception.Victor Caston - 2004 - In Ricardo Salles (ed.), Metaphysics, Soul and Ethics: Themes From the Work of Richard Sorabji. Oxford University Press. pp. 245-320.
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  • (1 other version)Aristotle's Definition of Soul and the Programme of the De Anima.Stephen Menn - 2002 - Oxford Studies in Ancient Philosophy 22:83-139.
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  • Aristotle's De Anima : On Why the Soul is Not a Set of Capacities.Rebekah Johnston - 2011 - British Journal for the History of Philosophy 19 (2):185-200.
    Although it is common for interpreters of Aristotle's De Anima to treat the soul as a specially related set of powers of capacities, I argue against this view on the grounds that the plausible options for reconciling the claim that the soul is a set of powers with Aristotle's repeated claim that the soul is an actuality cannot be unsuccessful. Moreover, I argue that there are good reasons to be wary of attributing to Aristotle the view that the soul is (...)
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  • Aristotle on teleology.Monte Ransome Johnson - 2005 - Oxford: Oxford University Press.
    Monte Johnson examines one of the most controversial aspects of Aristiotle's natural philosophy: his teleology. Is teleology about causation or explanation? Does it exclude or obviate mechanism, determinism, or materialism? Is it focused on the good of individual organisms, or is god or man the ultimate end of all processes and entities? Is teleology restricted to living things, or does it apply to the cosmos as a whole? Does it identify objectively existent causes in the world, or is it merely (...)
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  • (1 other version)Order in multiplicity: homonymy in the philosophy of Aristotle.Christopher John Shields - 1999 - New York: Oxford University Press.
    Aristotle attaches particular significance to the homomyny of many of the central concepts in philosophy and science: that is, to the diversity of ways of being that are denoted by a single concept. Shields here investigates and evaluates Aristotle's approach to questions about homonymy, characterizing the metaphysical and semantic commitments necessary to establish the homonymy of a given concept. Then, in a series of case studies, he examines in detail some of Aristotle's principal applications of homonymy--to the body, sameness and (...)
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  • Aristotle's Two Intellects: A Modest Proposal.Victor Caston - 1999 - Phronesis 44 (3):199-227.
    In "De anima" 3.5, Aristotle argues for the existence of a second intellect, the so-called "Agent Intellect." The logical structure of his argument turns on a distinction between different types of soul, rather than different faculties within a given soul; and the attributes he assigns to the second species make it clear that his concern here -- as at the climax of his other great works, such as the "Metaphysics," the "Nicomachean" and the "Eudemian Ethics" -- is the difference between (...)
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  • Essence and End in Aristotle.Jacob Rosen - 2014 - Oxford Studies in Ancient Philosophy 46:73-107.
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  • Aristotle: The Desire to Understand.Jonathan Lear - 1988 - New York: Cambridge University Press.
    This is a 1988 philosophical introduction to Aristotle, and Professor Lear starts where Aristotle himself starts. The first sentence of the Metaphysics states that all human beings by their nature desire to know. But what is it for us to be animated by this desire in this world? What is it for a creature to have a nature; what is our human nature; what must the world be like to be intelligible; and what must we be like to understand it (...)
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  • The assimilation of sense to sense-object in Aristotle.Hendrik Lorenz - 2007 - Oxford Studies in Ancient Philosophy 33:179-220.
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  • Against Absolute Goodness.Richard Kraut - 2011 - New York, US: Oup Usa.
    Are there things we should value because they are, quite simply, good? Richard Kraut argues that there are not. Goodness, he holds, is not a reason-giving property - in fact, there may be no such thing. It is an illusory and insidious category of practical thought.
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  • Separation.Gail Fine - 1984 - Oxford Studies in Ancient Philosophy 2:31-87.
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  • Aristotle's definitions of the soul: De A nima II, 1-3.Robert Bolton - 1978 - Phronesis 23 (3):258 - 278.
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  • Explanation and Teleology in Aristotle's Science of Nature.Mariska Leunissen - 2010 - New York: Cambridge University Press.
    In Aristotle's teleological view of the world, natural things come to be and are present for the sake of some function or end. Whereas much of recent scholarship has focused on uncovering the physical underpinnings of Aristotle's teleology and its contrasts with his notions of chance and necessity, this book examines Aristotle's use of the theory of natural teleology in producing explanations of natural phenomena. Close analyses of Aristotle's natural treatises and his Posterior Analytics show what methods are used for (...)
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  • Two Conceptions of Soul in Aristotle.Christopher Frey - 2015 - In David Ebrey (ed.), Theory and Practice in Aristotle's Natural Science. Cambridge, United Kingdom: Cambridge University Press. pp. 137-160.
    Aristotle outlines two methods in De Anima that one can employ when one investigates the soul. The first focuses on the exercises of a living organism’s vital capacities and the proper objects upon which these activities are directed. The second focuses on a living organism’s nature, its internal principle of movement and rest, and the single end for the sake of which this principle is exercised. I argue that these two methods yield importantly different, and prima facie incompatible, views about (...)
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  • Aristotle on the Relation of the Intellect to the Body: Commentary on Broadie.Victor Caston - 1996 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 12 (1):177-192.
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  • Aristotle on Sensory Processes and Intentionality: A Reply to Burnyeat.Richard Sorabji - 2001 - In Dominik Perler (ed.), Ancient and medieval theories of intentionality. Leiden: Brill. pp. 49-61.
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  • (1 other version)On Aristotle's Conception of Soul.Michael Frede - 1992 - In Martha Craven Nussbaum & Amélie Rorty (eds.), Essays on Aristotle's De anima. New York: Oxford University Press. pp. 93-107.
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  • Priority in Aristotle’s Metaphysics.Michail M. Peramatzis - 2011 - Oxford: Oxford University Press.
    Michail Peramatzis presents a new interpretation of Aristotle's view of the priority relations between fundamental and derivative parts of reality, following ...
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  • Heavenly Soul in Aristotle.Dougal Blyth - 2015 - Apeiron 48 (4):1-39.
    Journal Name: Apeiron Issue: Ahead of print.
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  • From Plato's timaeus to Aristotle's de caelo: The case of the missing world soul.Thomas K. Johansen - 2009 - In Alan C. Bowen & Christian Wildberg (eds.), New Perspectives on Aristotle’s De Caelo. Brill. pp. 1--9.
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  • .W. Charlton (ed.) - 1992 - Oxford University Press.
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  • (1 other version)Aristotle's Definition of Soul and the Programme of the De anima.Stephen Menn - 2002 - In David Sedley (ed.), Oxford Studies in Ancient Philosophy Volume Xxii: Summer 2002. Oxford University Press.
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  • (1 other version)Aristotle de Anima.R. D. Hicks - 1908 - Mind 17 (68):535-548.
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