The view that the subject matter of epistemology is the concept of knowledge is faced with the problem that all attempts so far to define that concept are subject to counterexamples. As an alternative, this article argues that the subject matter of epistemology is knowledge itself rather than the concept of knowledge. Moreover, knowledge is not merely a state of mind but rather a certain kind of response to the environment that is essential for survival. In this perspective, the article (...) outlines an answer to four basic questions about knowledge: What is the role of knowledge in human life? What is the relation between knowledge and reality? How is knowledge acquired? Is there any a priori knowledge? (shrink)

In this paper the way of doing physics typical of mathematical physics is contrasted with the way of doing physics theorised, and practised, by Aristotle, which is not extraneous to mathematics but deals with it in a completely different manner: not as a demonstrative tool but as a reservoir of analogies. These two different uses are the tangible expression of two different underlying metaphysics of mathematics: two incommensurable metaphysics, which give rise to two incommensurable physics. In the first part of (...) this paper this incommensurability is analysed, then Aristotle’s way of using mathematics is clarified in relation to some controversial mathematical passages, and finally the relation between mathematics and the building of theories is discussed. (shrink)

This volume examines the limitations of mathematical logic and proposes a new approach to logic intended to overcome them. To this end, the book compares mathematical logic with earlier views of logic, both in the ancient and in the modern age, including those of Plato, Aristotle, Bacon, Descartes, Leibniz, and Kant. From the comparison it is apparent that a basic limitation of mathematical logic is that it narrows down the scope of logic confining it to the study of deduction, without (...) providing tools for discovering anything new. As a result, mathematical logic has had little impact on scientific practice. Therefore, this volume proposes a view of logic according to which logic is intended, first of all, to provide rules of discovery, that is, non-deductive rules for finding hypotheses to solve problems. This is essential if logic is to play any relevant role in mathematics, science and even philosophy. To comply with this view of logic, this volume formulates several rules of discovery, such as induction, analogy, generalization, specialization, metaphor, metonymy, definition, and diagrams. A logic based on such rules is basically a logic of discovery, and involves a new view of the relation of logic to evolution, language, reason, method and knowledge, particularly mathematical knowledge. It also involves a new view of the relation of philosophy to knowledge. This book puts forward such new views, trying to open again many doors that the founding fathers of mathematical logic had closed historically. (shrink)

This chapter analyses how Aristotle explains and justifies his initial statement that all men by nature desire to know. In particular, it aims at clarifying how Aristotle argues that human knowledge differs from the animals' one and develops from sense perception to memory, experience and technê. This development coincides with a development from knowledge of individuals to knowledge of universals, reaching its peak in sophia, defined as epistêmê of first principles and causes, which is the highest form of knowledge desired (...) by men. These Aristotelian arguments are further clarified by a location in their intellectual context and a comparison with views expressed, above all, by Hippocratic physicians, Plato and Isocrates. (shrink)

In Physics Α, Aristotle introduces his science of nature and devotes a substantial part of the investigation to refuting the Eleatics’ theses, and to resolving their arguments, against plurality and change. In so doing, Aristotle also dusts off Parmenides’ metaphor of the routes of inquiry and uses it as one of the main schemes of his book. Aristotle’s goal, I argue, is to present his own physical investigation as the only correct route, and to show that Parmenides’ “way of truth” (...) is instead both wrong and a sidetrack. By revisiting Parmenides’ metaphor of the route, Aristotle twists it against him, distorts it and uses this distortion as a source of fun and of some mockery of Parmenides himself. Thereby, Physics Α gives us a taste of Aristotle’s biting humour and of his practice of the “virtue” of wit (eutrapelia). (shrink)

In Sophistical Refutations 8 Aristotle claims that every sophistical refutation depends on a false belief which is implicitly held by the victim of the fallacy and can normally be elicited from him as an explicit additional premiss. In this case the fallacious argument will be turned into a valid one, albeit with a false premiss. The paper discusses the nature of the FVP and tries to discover how it works when it tacitly causes the false appearance of a fallacious argument.

David Bronstein sheds new light on Aristotle's Posterior Analytics--one of the most important, and difficult, works in the history of western philosophy--by arguing that it is coherently structured around two themes of enduring philosophical interest: knowledge and learning. He argues that the Posterior Analytics is a sustained examination of scientific knowledge, an elegantly organized work in which Aristotle describes the mind's ascent from sense-perception of particulars to scientific knowledge of first principles. Bronstein goes on to highlight Plato's influence on Aristotle's (...) text, and argues against current orthodoxy that Aristotle is committed to the Socratic Picture of inquiry, according to which one should seek what a thing's essence is before seeking its demonstrable attributes and their causes. (shrink)

The Problemata physica has long been neglected. The essays in this collection do much to remedy this, and provide insights into the nature of philosophical inquiry in the Lyceum during Aristotle’s life and in the years following his death.

This work provides some interesting new results on the notion of the topos and the theory of hypothetical syllogisms in Aristotle based on an incisive interpretation of Aristotle's _Topics_ and certain passages of the _Analytics_.

This chapter continues the discussion of Cambiano's on A 1, since Aristotle's chapters A 1-2 are evidently a continuous introduction. The problem of what exactly it is an introduction to, i.e. the perennial question of the unity and diversity of Aristotle's metaphysical treatises, is considered here, although necessarily only in outline. It is also argued that, contrary to some scholarly opinions, this introduction should not be regarded as a protreptic to philosophy as such, i.e. as belonging to the genre of (...) Aristotle's Protrepticus. Whereas that genre aims to promote the pursuit of sophia as a way of life, hence as ultimately an ethical choice or determination of the highest human good, the present text is meant to establish the nature of the highest or most paradigmatic form of cognition as such, leaving aside the question of ranking this in relation to other possible candidates for the highest good overall. (shrink)

This paper challenges a widespread reading of Aristotle’s use of dialectic in the treatment of aporiai. According to this reading, the search for a resolution of an aporia is supposed to proceed by arguing against conflicting theses to refute one of them. I argue that this reading is not satisfactory and propose an alternative, based on an often overlooked distinction between two dialectical procedures, the refutation (elenchos) of a thesis and the resolution (lysis) of an argument. These two terms are (...) employed fairly consistently by Aristotle in the treatises as well. Since an aporia requires not merely conflicting theses, but conflicting arguments for those theses, I contend that the ideal way out of aporiai involves a critical analysis of those arguments, akin to that involved in the dialectical resolution. A relevant implication of this reading is that it expands the critical use of dialectic for philosophy, and points to the specific philosophical utility of the Sophistical Refutations. (shrink)