Felsefe tarihinin hiç şüphesiz en önemli filozoflarından biri olan Aristoteles (M.Ö. 384-322), aynı zamanda bilim tarihinin de en önemli kişilerindendir. Yaşadığı dönemde henüz bilim ve felsefe ayrılmamıştır; bununla birlikte Aristoteles, bilimsel ve sistemli düşünmenin, örnekleme yapmanın, bilim insanının doğaya öğrenmek için yaklaşmasının ilkelerini, ilk kez bu derece düzenli şekilde ortaya koyan kişi olmuştur. Dört neden kuramı söz konusu ilkelerin temelini oluşturmaktadır. Bu çalışmada günümüz biyolojisinin en kapsamlı tartışmalarından biri olan ‘fenotipin ne olduğu ve nasıl oluştuğu’ konusunun, Aristoteles’in (...) dört neden kuramı ile ilişkisi incelenmiştir. Genotip, fenotip ve çevrenin son derece karmaşık yolları içeren etkileşim ağı, araştırılması için birden fazla nedensel sorgulamayı gerektirir ki bu sorgulama bir anlamda Aristoteles’in dört neden kuramının, maddi, formel ve fail nedenlerinin bir arada sorgulanmasına benzerdir. (shrink)

Aristoteles Περὶ ἑρμηvείας Erklärungen Griechisch-deutsch ins Deutsche übersetzt von Gottfried Scherer -/- In seiner Schrift Erklärungen handelt Aristoteles von Namen, die alles, vieles oder Einzelnes bezeichnen, von Prädikatswörtern, die bestimmende oder zufällige Eigenschaften angeben, und von Worten und deren Kombinationsmöglichkeiten. Dabei untersucht er konkret die Struktur von Aussagesätzen, die er von anderen Redensarten abgrenzt, und stellt fest, dass sie etwas als existent und zutreffend, als wahr oder falsch bezeichnen. Er gibt an, wann mehrwertige Aussagen entstehen und beschreibt, was für Gattungsnamen (...) und was für Eigennamen gilt. Er definiert lakonisch, was ein Mensch im Unterschied zu anderen Lebewesen ist, und unterscheidet verschiedene Möglichkeiten, Namen und Prädikatswörter zu negieren. Ausführlich diskutiert er die Frage, ob logisch richtige Kombinationen von Bejahungen und Verneinungen Tatsachen präjudizieren oder ob Tatsachen unabhängig von Logik entstehen - Tatsachen und deren Feststellung werden ausdrücklich nicht erörtert, weil sich darüber nicht streiten lasse. Er gibt Hinweise darauf, wie notwendige, hypothetische und wirksame Bestimmungen zu verwenden seien und beschreibt Möglichkeiten, solche Aussagen schlüssig zu benutzen. Seine formalen Überlegungen demonstriert er an Beispielen, in denen er sich auch auf das Zeitgeschehen bezieht. -/- Mit dieser Übersetzung, die sich weitgehend an der Bekkerschen Ausgabe der Aristotelischen Schriften orientiert, soll ein lesbarer Text vorgelegt werden, der systematisch versucht, die griechischen Wortbedeutungen lebendig werden zu lassen. Auf eine Interpretation des Textes im Sinne traditioneller oder moderner Logiken oder auf eine an den Massengeschmack der 20er und folgender Jahre angepasste oder an andere Zeitgeister angelehnte Verdeutschung wurde bewusst verzichtet. Die Übersetzung möchte dem Leser Lust machen, selber zu denken - und sich intensiver mit Aristoteles zu beschäftigen. -/- . (shrink)

Although there are many questions to be asked about philosophy of mathematics, the fundamental questions to be asked will be questions about what the mathematical object is in view of being and what the mathematical reasoning is in view of knowledge. It is clear that other problems will develop in parallel within the framework of the answers to these questions. For this rea­ son, when we approach Aristotle's philosophy of mathematics over these two basic problems, we come up with the (...) concept of abstraction. In our work, I will try to explain the mathematical abstraction that Aristotle has developed to understand mathematical philosophy. (shrink)

There is very little information about the proving by Aristotle’s ecthesis method both in Aristotle’s and his commentators’ articles. Researches on ecthesis which were made by recent commentators are only on expository term. In our study, comments have been evaluated, points that are subject to contradiction have been determined, and opinions about ecthesis have been cited by giving proofs obtained by the ecthesis method.

De auteurs van Aristoteles in actie menen dat nog iets anders essentieel is voor de vorming van professionals: de notie van praktische wijsheid. Zij ontlenen dit begrip aan de Griekse filosoof Aristoteles (384-322 v.Chr.). Aan de hand van verhalen en casussen uit de onderwijspraktijk laten zij zien hoe praktische wijsheid het fundament vormt onder alle vaardigheden en competenties en hoe je studenten in het middelbaar en hoger beroepsonderwijs praktische wijsheid bijbrengt. -/- Aristoteles in actie is samengesteld door Elke Müller. Het (...) bevat bijdragen van Niek van Antwerpen, Gerben Bakker, Bert van den Bergh, Chris Detweiler, Juul Gooren, Henriëtta Joosten en Elke Müller. Het voorwoord is geschreven door Paul van Tongeren. (shrink)

Name der Zeitschrift: Nietzsche-Studien Jahrgang: 44 Heft: 1 Seiten: 490-493.

Human beings, according to Aristotle, are not the only political animals. Bees, wasps, ants and cranes are the other political species mentioned by Aristotle in the History of Animals. Politics, I, 2 confirms this point and makes the additional statement that human beings, if not the only political animals, are nevertheless more political than the other political animals. There has been a traditional scholarly agreement that the capacity for rational speech is the reason why human beings are more political. This (...) traditional view seems to have some support from the same chapter of Politics, where Aristotle addresses, right after having stated that human beings are more political, the role of language in human beings’ political life. This paper contests this traditional view about language and claims that it is the more political character of human beings which explains the political role of language and not vice versa. -/- . (shrink)

Translation of Aristotle's Posterior Analytics I into Portuguese, with a few notes, experimental glossary and introduction. The translation, which was made at 2003/4, was preliminary and its publication was intended to provide a didactic tool for courses as well as a provisional resource in research seminars. It needs some revision. I am currently working (slowly...) on the revision of the translation and a new revised one will surely appear at some point.

Translation of Aristotle's Metaphysics IV and VI, with notes. The translation is preliminary and intended as a provisional teaching tool to be also used in seminars and discussions with peers in order to reach a more elaborated version.

Translation of Aristotle's Posterior Analytics II into Portuguese, with a few notes, experimental glossary and introduction. The translation, which was made at 2002 (with a new printing in 2004), was preliminary and its publication was intended to provide a didactic tool for courses as well as a provisional resource in research seminars. It needs some revision. I am currently working (slowly...) on the revision of the translation and a new revised one will surely appear at some point.

Translation of Aristotle's Metaphysics I-III into Portuguese, with a few notes and introduction. The translation, which was made at 2007, is preliminary and its publication was intended to provide a didactic tool for courses as well as a provisional resource in research seminars. It needs some revision. I am currently working (slowly...) on the revision of the translation and a new revised one will surely appear at some point.

In EN II, 1108 9-1108 b10 e più estesamente in EN IV, 1126b 10-1128b 9 Aristotele analizza tre virtù (amichevolezza, sincerità e arguzia) che, coinvolgendo il linguaggio e il senso dell’umorismo, riguardano quell’aspetto fondamentale della natura umana che è la socialità, al punto che pare giustificato l’utilizzo dell’etichetta “virtù sociali” per riferirsi ad esse. Tali virtù, infatti, rappresentano le eccellenze nell’ambito dei rapporti sociali non connotati da affetto e amicizia, ma caratterizzati da un legame ben definito, sufficiente a giustificare l’emergere (...) di virtù peculiari. Questo legame è la cittadinanza: la comune appartenenza a una stessa città genera una frequentazione che, per quanto formale o comunque non sentimentalmente connotata, è opposta all’estraneità. C’è un fine comune che regge la polis, in forza del quale ogni estraneità è vinta, e di cui l’amichevolezza reciproca, l’esigenza di una veridicità nei rapporti, e persino la moderazione ironica nello scherzare e nel fare battute sono segno inequivocabile. Aristotele pertanto tematizza una sfera ben precisa dei rapporti sociali, e ne stabilisce le eccellenze: ciò significa che questa sfera ha una sua specificità e consistenza e di conseguenza anche che questo gruppo di virtù ha una sua autonomia. (shrink)

Why does Aristotle not use the copulative wording for categorical propositions, but instead the clumsier terminological formulations (e. g. the B belongs to every A) in his syllogistic? The proposed explanations by Alexander, Lukasiewicz and Patzig: Aristotle wants to make clear the difference between subject and predicate, seems to be insufficient. In quantified categorical propositions, this difference is always sufficiently clear by the use of the pronouns going with the subject expressions. Aristotle opts for the terminological wording because in premiss (...) pairs of figures two and three he can thus suppress the middle term in one of the premisses and connect the major and minor term, using connecting particles. This renders the syllogisms more transparent. Had he used the copulative wording instead, he would have run into difficulties, in particular with o-propositions among the premisses (i. e. in Baroco and Bocardo) because in these cases the pronoun expressing the quantification would have to go with the subject term, the negation with the predicate. (shrink)

Este capítulo se propõe a analisar os fundamentos utilizados por Aristóteles (2006) para justificar a escravidão. Para isso, é tomada como chave de leitura a categorização das atividades humanas fundamentais proposta por Hannah Arendt (2008). A escravidão no mundo grego antigo era tida como uma forma de liberar o cidadão dos afazeres domésticos e do trabalho para que pudesse ter ócio e, assim, dedicar-se às atividades entre seus iguais, sobretudo à política.

I discuss the exact meaning of the thesis according to which the object of scientific knowledge is necessary. The thesis is expressed by Aristotle in the Posterior Analytics, in his definition of scientific knowledge. The traditional interpretation understands this definition as depending on two parallel and independent requirements, the causality requirement and the necessity requirement. Against this interpretation, I try to show, through the examination of several passages that refer to the definition of scientific knowledge, that the necessity requirement specifies (...) more exactly the causality requirement: what cannot be otherwise is the explanatory relation between the explanandum and the cause by which it is what it is. (shrink)

Translation of Aristotle’s Metaphysics IX and X (Theta & Iota) into Portuguese, with a few notes, experimental glossary and introduction. The translation, which was made at 2004, is preliminary and its publication was intended to provide a didactic tool for courses as well as a provisional resource in research seminars. It needs some revision. I am currently working (slowly...) on the revision of the translation and a new revised one will surely appear at some point.

Este livro é um 'ancestral' em pré-print do meu livro de 2006, Introdução à Teoria da Predicação em Aristóteles (ISBN 978-85-268-0716-1), publicado pela Editora da Unicamp (ver https://www.academia.edu/6912408/Introdu%C3%A7%C3%A3o_%C3%A0_teoria_da_predica%C3%A7%C3%A3o_em_Arist %C3%B3teles). O ancestral foi felizmente muito citado, mesmo depois da aparição do livro definitivo em 2006. -/- This is an ancestor (in pré-print) of my 2006 Book, 'Introdução à Teoria da Predicação em Aristóteles' (ISBN 978-85-268-0716-1), published by Editora da Unicamp (see https://www.academia.edu/6912408/Introdu%C3%A7%C3%A3o_%C3%A0_teoria_da_predica%C3%A7%C3%A3o_em_Arist %C3%B3teles). The ancestor was cited by many, even after the definitive book (...) appeared in 2006. (shrink)

This study attempts to reconstruct Nietzsche’s reading of Aristotle in the 1860s and 1870s—the years before he left his career as a philologist. Against the popular view that Nietzsche read only one book by Aristotle, namely the Rhetoric, the present study hopes to show that he had direct knowledge of several of Aristotle’s main works, while much of his interest in Aristotle centred on the latter’s account of art. The particular aim of this study is to explore how Nietzsche’s reading (...) of Aristotle contributed to the formation of The Birth of Tragedy. It will show that, although Nietzsche mentions Aristotle in his first book only en passant, his theory of tragedy should be understood against the background of Aristotelian poetics, especially as interpreted by such contemporaries as Jacob Bernays, Joseph Hubert Reinkens, and Gustav Teichmüller. (shrink)

This paper explores some aspects of Aristotle’s notion of subject for predications. I examine the argument Aristotle develops in Posterior Analytics I.22, 83a1-14. I argue that the notion advanced by Aristotle in that argument is different from the one found in his Categories, although they are far from being incompatible with each other. I also add some philological considerations to justify the Portuguese translation of “hypokeimenon” as “algo subjacente” (“underlying thing”) instead of “sujeito” (“subject”).

I discuss the issue whether Aristotle's philosophy of science allows the use of mathematical premises or mathematical tools in general for explanaing phenomena in the natural sciences. I thereby discuss the concept of "metabasis eis allo genos" as it appears in Posterior Analytics I.7.

This chapter discusses the first part of Aristotle's Posterior Analytics A-33, 88b30-89a10. I claim that Aristotle is not concerned with an epistemological distinction between knowledge and belief in general. He is rather making a contrast between scientific knowledge (which is equivalent to explanation by the primarily appropriate cause) and some explanatory beliefs that falls short of capturing the primarily appropriate cause.

Gregor Schiemann verteidigt die Aktualität des aristotelischen und cartesianischen Naturbegriffes, die Natur in Gegensatz zu Nichtnatürlichem definieren. Als gültig könnnen sich diese traditionellen Naturbegriffe jedoch nur noch innerhalb begrenzter Kontexte erweisen. -/- Im ersten Teil seines Buches zeigt der Autor, dass Aristoteles' Bestimmung der Natur als Gegenbegriff zur Technik in der Lebenswelt sowie Descartes' Dualismus von Natur und Geist für das eigene Bewusstseinserleben orientierungsleitend geblieben sind. Dass die Begriffspaare nicht nur in gesonderten Kontexten vorkommen, sondern sich ihre Anwendungen auch wechselseitig (...) durchdringen, führt er im zweiten Teil am Beispiel von Aristoteles' Seelenlehre und Descartes' Mechanismus aus. Die naturphilosophische und erkenntnistheoretische Untersuchung verbindet Elemente der analytischen Philosophie mit Ansätzen der Phänomenologie. Sie will zu einem pluralen Verständnis der Natur beitragen, das universelle Geltungsansprüche verabschiedet. (shrink)

These are the commentaries (or notes) for Aristotle's Metaphysics V (Delta) 18-30. This file must be read together with the translation into Portuguese, which has been published as a different item, with a different DOI. In the Introduction, I discuss many issues about Aristotle's jargon, Aristotle's style and Aristotle's awareness of many philosophical problems that nowadays we locate within the branch Philosophy of Language.

The essay surveys recent developments in ontology and defends a strategy for improvement of ontologies based on ontological realism. As a thought experiment, we consider central theses of Aristotelian metaphysics, and show how they fall short of what we believe to be the requirements of ontology today. Above all, Aristotle provides us with no strategy for the reconciliation of common-sense realism and scientific realism where these diverge. We focus specifically on shortfalls in Aristotle’s treatment of individual accidents, especially in regard (...) to the category of place. We then show how Aristotle’s metaphysics needs to be supplemented by a theory of holes, of fiat boundaries, of granularity, and of vagueness. (shrink)

The aim of this article is to free Aristotle's Metaphysics, especially book XII (Lambda), frome some metaphysical and theological presuppositions by detecting their inappropriate conceptual framwork, which once was progressive, but now holds an obsolete position. Ousia, being (not substance, a much later concept, construed to solve other problems than Aristotle's), stand for a question, not for an answer. Book Lambda develops a highly speculative argument for this queston. The famous noesis noeseos says that empirical being and knowledge is the (...) realization of a noetic structure (noesis), laid down in our most fundamental opinioons about being. (shrink)

Wenn Tugenden Praxisformen sind, dann kann man einiges über Praxisformen lernen, indem man nachsieht, was Tugenden sind. Ich werde dies im Folgenden partiell und indirekt tun, indem ich die sprachliche Form untersuche, in der Aristoteles die ethischen Tugenden beschreibt. Er tut dies im Wesentlichen dadurch, dass er den derart Tugendhaften in der dritten Person Singular beschreibt. Dann werde ich kurz auf die Grenzen von Aristoteles’ Verfahren zu sprechen kommen, indem ich auf eine den Tugenden und anderen Praxisformen inhärente Pluralität hinweise. (...) Eine vergleichbare Untersuchung der sprachlichen Form in der Nikomachischen Ethik ist mir nicht bekannt; die Hinweise auf die Pluralität der Tugend dagegen beanspruchen keine besondere Originalität. (shrink)

Like the doctrine of the categories in general, Aristotle’s category of the relative fulfils disparate functions: On the one hand, the category of the pros ti fulfils a dialectic or logical function that aims at the avoidance of fallacies. On the other hand, the category respects the peculiar mode of being of the relative. Taking these two different functions into consideration helps with the interpretation of Aristotle’s two definitions of the relative and his treatment of the properties of the relative (...) in Cat. 7, with the question whether corresponding relatives are of equal priority or ontologically independent, with the genus-species problem , and with the categorical classification of potency and act. (shrink)

An Italian abstract of my thesis, which contains an interpretation of the most important issues of Anaxagoras' philosophy and the early history of his reception (among his disciples, the Academy and, prominently, Aristotle).

Aristoteles verwendet im Kontext seiner Bestimmung des Geldes in der Nikomachischen Ethik und Politik zwei Ausdrücke, die das ins Wort bringen, was im Deutschen Geld heißt: τὸ νόµισµα und τὰ χρήµατα. Beide Ausdrücke bezeichnen die selbe Sache, das Geld, aber nicht das selbe Geldphänomen. Der Singular auf der einen Seite und der Plural auf der anderen deuten an, worin das Problem der Phänomenalität dieses Phänomens liegt: Es ist die Doppeldeutigkeit dessen, was wir als Geld bezeichnen.

This work focuses on the analysis of Paul Virilio, an important representative of the Contemporary French Thought, pertaining to society. Virilio sees modern society as the transformation of time-space relations within the context of the proliferation of speed-producing vehicles. The proliferation of speed and speed producing tools has brought about the end of space and also has reconstructed time as accelerated time. Speed is seen as a dominant logic in the organization of economic, political, military, social and urban spheres. In (...) other words, modern society is built on the basis of a new logic of speed in which not only merely economic transformations but also political, military, spatial and technological changes occur. According to Virilio, the modern age brought a model of society based on movement through the proliferation of speedgenerating tools. He defines the transformations in modern society with the concept of "dromology" (speed science). This approach evaluates the speed as a central category in formation and development of all socities. To Virilio, speed is an important tool determining both power and controlling means and the distribution of money and wealth. The study discusses the transformation of the speed, which is questioned by Virilio by means of such concepts as dromologic revolution, dromologic progress, dromocratic society, within the social and historical processes as well as the change of military and spatial organizations within the mdoernity. The study, in a way, draws a framework that aims to understand the new social organization of information, information, money and labor flows caused by globalization as a radical dromologic situation. (shrink)

This paper concentrates on friendship as the best context to philosophize. Although Aristotle says that even alone a person could contemplate the truth, it is possible to argue that a philosophical society is indeed necessary for human beings. In every friendship, it is necessary to share certain activities and, at the same time, notice the presence of the friend. In philosophical friendship, the shared activity is philosophy itself and mutual knowledge among friends acquires a peculiar character, because everyone does not (...) only consider the truth with the friend but also he thinks about it as shared with the friend. To teach philosophy represents a kind of unequal friendship, because teachers give to the disciples the great good of knowledge. Further, the paper argues that Aristotelian friendship could not be understood in a narcissistic way, since friends are loved because of their uniqueness and their personal character. (shrink)

Taking Thomas Aquinas's interpretation of the prologue of St John's gospel (in his Lectura super loannem Evangelium) as example, I first discuss eight differences between medieval biblical interpretation and modern exegesis, especially Aquinas's frequent use of philosophical opinions in interpreting the Bible, taken mostly from Aristotle. Second, I account for these differences by reconstructing Aquinas's hermeneutics, hinging, as is shown, upon the assumption that scripture was authored by God infallible and, therefore, only contains true statements. From this starting point Aquinas (...) is lead to a holistic hermeneutics: The interpretation of a biblical statement can be judged on only within the context of an entire theory of God, the world, and of the interpretation of the other biblical statements. Thirdly, this view is discussed systematically and critically. (shrink)

The text of Physics 2.8 has been recently interpreted so as to restore the reading that Aristotle holds an external, and even an anthropocentric, natural teleology. This reading has been defended by D. Furley, and especially by D. Sedley. In this paper I present several arguments against this interpretation of the text. Thus, I will argue that Aristotle does not claim, in this chapter, that it rains for the sake of the growing of the crop, against an opinion which is (...) currently somewhat extended among interpreters. (shrink)

Redictio ad absurdum is an important part of Aristotle’s syllogistic. It is connected with direct proof and they are complementary methods. All moods of Aristotle are provable by direct methods and redictio ad absurdum. In this paper, I have studied on the bases and principles of redictio ad absurdum, I showed how to prove by redictio ad absurdum, and how to prove Aristotle by redictio ad absurdum. By redictio ad absurdum, all forms of Aristotle’s method proved in the first figure (...) can be reduced to the perfect forms. (shrink)

In almost every handbook and in almost every history of philosophy you will find the thesis that Aristotle in Metaphysics Z has developed a theory about substance – an imperfect one unfortunately. From the Middle Ages until now this has been the most widely accepted claim about this book. Because the basis for this claim is not so easy to find in the text, there is a dispute about the question what a substance really is and ”which things“ are substances. (...) But the theory itself remains. If you engage to clear the field of problems in which this book has its roots, you will see apories developed by Plato in his dialogue Sophistes, mainly the apory in the middle of the dialogue. Here the guest from Elea is led to the question ”What in the world do we have to understand by the term ’to be’?“ ”...For you evidently understood the matter long ago; we, on the contrary, before thought we understood, but now are in trouble about it.“ Aristotle repeats this question, the question about being, on a new level and with new conceptual tools. In the Topics he develops what I call the ”topical approach.“ The use of it is suppported by a new type of concepts, the quotations (e. g. to ti estin: ”Say what you mean, if you ask 'What is this?'“ The standard translation ”essence“ makes impossible to see the genuine meaning of the term.) In Metaphysics Z he puts in concrete terms what in Metaphysics Λ was just a sketch of his speculation about ”to be.“ Seeing this background, it becomes clear that Metaphysics Z never contains the expected theory, which many allege that Aristotle is defending. This is no more than the remains of the pastristic and medieval interpretation. The German translation with commentary which I submit with this book, and an extensive introduction to these questions, should contribute to the destruction of this part of metaphysics. (shrink)

Der hier vorliegende Text befasst sich mit der Rezeption von Aristoteles’ Metaphysik Λ bei Albertus Magnus und Thomas von Aquin. Er stellt das Material bereit für die Auswertung, die als Band 61 der Bochumer Studien zur Philosophie unter dem Titel Zur mittelalterlichen Herkunft einiger Theoreme in der modernen Aristoteles-Interpretation Eine Fallstudie anhand der Kommentare von Albertus Magnus und Thomas von Aquin zu Aristoteles’ Metaphysik Λ, bei John Benjamins Publishing Company, Amsterdam / Philadelphia 2024, erscheinen wird. **************************** This text deals with (...) the reception of Aristotle's Metaphysics Λ by Albertus Magnus and Thomas Aquinas. It provides the material for the analysis, which will be published as volume 61 of the BochumerStudien zur Philosophie under the title "Zur mittelalterlichenHerkunft einiger Theoreme in der modernenAristoteles-Interpretation. Eine Fallstudie anhand derKommentare von Albertus Magnus und Thomas vonAquin zu Aristoteles' Metaphysik Λ," by John Benjamins Publishing Company, Amsterdam / Philadelphia, 2024. (shrink)

Hermeneutik tarihsel süreç içerisinde hukuk, teoloji, tarih, sanat ve felsefe gibi çeşitli alanlarda farklı şekillerde tanımlanmış ve kullanılmış bir kavramdır. Bu doğrultuda, hermeneutiğin tam olarak belirlenebilmesi amacıyla, hermeneutik kelimesinin kökenine ve bu disiplinin tarihine mümkün olduğunca öz bir şekilde bakma gereksinimi ortaya çıkmaktadır. Çünkü hermeneutik disiplinini tek bir perspektiften değerlendirmek, onun temel gerçekliğini anlamamıza engel olacak çarpıtmaların gün yüzüne çıkmasına sebep olabilir. Genel anlamda bir ifadenin, anlamın, metnin ya da sanat eserinin belirli bir çerçeve içerisinde yorumlanması olarak değerlendirilen hermeneutik, felsefe (...) açısından varlığın oluş tarzı, sosyoloji açısından metodolojik problemlere yönelik bir çözüm, dini açıdan ise anlaşılması güç metinlerin anlamını gün yüzüne çıkaran yorum kuralları bütünü olarak tanımlanabilir (Audi, 1999: 377). Webster’in Uluslararası İngilizce sözlüğünde hermeneutik kavramı genel ifadesiyle yorumlama ve açıklamanın metodolojik ilkelerinin soruşturulması olarak tanımlanmakta iken, daha özel anlamda ise İncil’in çevirisinin yapılabilmesi için belirlenen genel prensiplerin incelenmesi olarak belirtilmiştir (Gove, 1971: 1059). Bu çalışmada, Auguste Comte’un öncülük ettiği pozitivist anlayışın öne sürdüğü ve desteklediği doğa bilimci yöntemin ve pozitivist tarih anlayışının, insanı ve yaşantısını doğru bir kavrayışla değerlendirme noktasında etkili olamadığı vurgulanacaktır. Pozitivist düşünce doğa bilimlerinin elde etmiş olduğu başarı ve kazanımlardan yola çıkarak dönemin bilim anlayışı konusunda belirleyici olmakla birlikte, ön plana çıkardığı bilimsellik modelinin ya da kriterinin bir sonucu olarak tinsel bilimlerin ya da beşerî bilimlerin doğasına uygun olmayan yöntemleri benimsemesi hususunda belirleyici bir unsur olmuştur. Böylece, doğa bilimleri söz sahibi olmadığı bir alan içerisinde parlatılarak, bilimsellik statüsü kazanabilme kaygısıyla tinsel bilimleri yöntemsel bir kriz içerisine sürüklemiştir. Bu çerçevede, hermeneutiğin zaman içerisindeki dönüşümünün zirve noktasında yer alan düşünürlerden biri olan Wilhelm Dilthey’in tinsel bilimleri yöntemsel açıdan karşı karşıya kaldıkları kriz durumundan çıkarmak amacıyla ileri sürdüğü hermeneutik yönteme ilişkin savlarını, hermeneutiğin tarihsel süreç içerisindeki kazanımlarından yola çıkarak tartışmak gerekmektedir. (shrink)

This work sheds light on the presence of Aristotelian elements in Augustine’s early works, which was more substantial than what it is usually believed. In fact, the young African rhetorician did not only know Aristotle’s Categoriae, which he read when he was a student in Carthage, but also other works by him, such as his De interpretatione, already translated into Latin at Augustine’s time, as well as Aristotelian-inspired works. That is the case of Themistius’s paraphrases of Aristotle’s Analytica and his (...) commentary on Aristotle’s Metaphysica, which Augustine knew well, especially with regard to book IV. Moreover, Augustine knew the De mundo by Apuleius, who perhaps was also the author of a Peri hermeneias, and who translated during the second century several Aristotelian-inspired works on various natural topics. Moreover, Augustine read the summaries of Plotinus’s Enneades, translated into Latin by Marius Victorinus, and Cicero’s Hortensius, which constitutes a commentary on Aristotle’s De interpretatione. (shrink)

This paper is concerned with Aristotle’s role and impact on discussions coming down to us from ancient and recent times about the relation betwen the concepts of ethics and freedom. Departing from Aristotle’s works, I attempt to answer the questions “What is freedom?” and “What is the place of freedom in the construction of ethics?” Aristotle defines ethical action and affection in accordance with virtue; and he defines virtue as a habit concerning deliberation, which is determined by reason or by (...) the will of reasonable human being with the aim to strike a middle point between the extremes. Aristotle conceives freedom as “the reason of the being” of virtue, because deliberation, the essential feature of virtue, points to man’s capacity to choose among definite alternatives the ones grounded on knowledge and will. (shrink)

This paper revises Heidegger’s interpretation of Aristotle, in which the greek philosopher is portrayed as a proto-phenomenologist. On this regard, an attempt is made in order to render an account of Heidegger’s teaching phase (1919-1927) right before the publication of Sein und Zeit, in which Heidegger develops a search of his own philosophical terminology, resulting from the phenomenological procedure of the so-called ‘destruction’ (Destruktion) of the ontological tradition.

In this paper Aristotle’s views concerning the place of reason and emotions in ethics are investigated. Aristotle ranks first among the philosophers who examined the problem of “the place of reason and emotions in ethics”in detail, which is basically the problem of the origin of ethical relationships or of ethical acts, and his solution was that reason is the origin or the fundament; because for him ethical relationships and ethical acts are appropriate to virtue. In his view, since virtue is (...) the habit which has a place in the mean , without reason it is impossible for the ethical relationship or act to come into being. Contrary to this, emotions, being affections, do not have the function of being motives; they can only be, like every affection, appropriate or inappropriate to virtue. (shrink)

I present Aristotle’s theory of causation in a way that privileges a comparison with contemporary discussion on causation. I do so by selecting in Aristotle’s theory points that are interesting to contemporary discussion and by translating Aristotle in the contemporary philosophical terminology. I compare Aristotle’s views with Mackie’s (1993/1965) and Sosa’s (1993/1980). Mackie is a humean regularist regarding the metaphysics of causal necessity, but his theory postulates some formal aspects of the causal relation which are similar to the Aristotelian theory. (...) By introducing the notion of causal field as a third causal relatum – a sample in which the cause must be picked out as a explanation coextensive to the effect –, Mackie holds a point very similar to Aristotle, inasmuch as both defend that the causal relation is triadic and both have the extensional desideratum. Sosa (1993/1980) defends that every cause necessitates its effect, arguing against classical Humeanism, and he also proposes a causal pluralism. Both these theses are clearly Aristotelian. Aristotle comprehends that the causal relation has three relata: a subjacent C, a property of that subjacent A and a cause B that explains why such property is attributed to that subjacent. The subjacent is similar to Mackie’s notion of causal field, for in regard to it the cause must be coextensive to the property. But Aristotle also says that for each explanandum (property attributed to a subjacent of which one aims to investigate a cause) there is only one cause, which necessitates it. Sosa and Aristotle are similar because both develop a causal pluralism from a theory of causes as having intrinsic necessitation. For Aristotle, causes/explanations [aitiai] are central for attaining scientific knowledge, and its triadic structure determines the syllogistic structure of scientific demonstrations. Aristotle’s theory of causation also involves comprehending the actualisation of capacities (dispositional properties of objects) affirming that the causal relation is resultant from intrinsic properties of the objects, and the cause B is the essence of the explanandum. (shrink)

This dissertation investigates the possibilities of relating scientific knowledge, practical and theoretical, with normative accounts. Firstly, we investigate how the particularized aspect of political science guarantees a degree of normative appropriateness between laws according to habit and the activity of phrónesis as a form of political intelligence. Secondly, we investigate how the universal aspect attributed to theoretical science and written laws could identify a criterion of epistemological validity that expresses normativity. In this sense, the reader will find in this essay (...) a study about methodological questions in Aristotelian philosophy, mainly in the direction in which the texts of practical philosophy establish a methodological relation with the texts of theoretical philosophy. The possibility of inferring normative aspects in Aristotle’s political philosophy depends on the direct results of this kind of methodological connection. (shrink)

It is becoming increasingly clear that there is something wrong with the way we treat nature, because it is apparently even harmful to ourselves. Therefore it could be good for us, if this dealing with nature would be corrected by an alternative conception of nature. Since our own thinking is influenced by Aristotle in some deep and essential aspects - but in a very mediated form - and nevertheless originates from another world, it has at the same time a closeness (...) and a distance to our own thinking. This is favorable for a comparison. Reflection on this thinking about nature could therefore be particularly helpful. -/- The attempt to understand Aristotle's theory of nature might also be helpful because, as will be shown, the physis of which Aristotle speaks is not at all the nature of modern natural science, as is usually assumed. The basic premise of this assumption, that there is only one nature and only one correct and successful handling of it, namely the modern natural scientific one, has to be questioned, even if it rightly exists in everyday life. -/- Second, not only the Aristotelian concept of nature differs from ours, but also that of theory. We use the term theory today, often thinking that we are following Aristotle; some might not even make a distinction between a "scientific theory" and a "theory of nature." A correction of this view might be helpful. Aristotle's theory neither wants to assert anything, on the contrary, it is the reflection on that which is first in nature with the method of topical attitude, it is an example of "unassertive thinking." Aristotle's theory of nature is not a model to find out something or to produce something, it is the ideal of a knowledge for its own sake. (shrink)

Commentary on "Politics " of Aristotle , in Spanish.

This is an introductory handbook for some of the main themes around the notion of predication in Aristotle. It does not aim at being exhaustive, but only sketches some important lines about the subject; it contains an introductory essay, besides the translation (into Portuguese) and commentary of basic texts (such as Posterior Analytics I-22, Categories 1-5, Interpretation 1-6 etc.).

These are commentaries to the translation into Portuguese of Nicomachean Ethics VI, found in the same volume of Dissertatio.

I discuss in this paper the six requirements Aristotle advances at Posterior Analytics A-2, 71b20-33, for the premisses of a scientific demonstration. I argue that the six requirements give no support for an intepretation in terms of “axiomatization”. Quite on the contrary, the six requirements can be consistently understood in a very different picture, according to which the most basic feature of a scientific demonstration is to explain a given proposition by its appropriate cause.