Results for 'Aristotle's Psychology'

821 found
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  1. Aristotle's Peculiarly Human Psychology.Elena Cagnoli Fiecconi - 2019 - In Nora Kreft & Geert Keil (eds.), Aristotle's Anthropology. Cambridge University Press. pp. 60-76.
    For Aristotle, human cognition has a lot in common both with non-human animal cognition and with divine cognition. With non-human animals, humans share a non-rational part of the soul and non-rational cognitive faculties (DA 427b6–14, NE 1102b29 and EE 1219b24–6). With gods, humans share a rational part of the soul and rational cognitive faculties (NE 1177b17– 1178a8). The rational part and the non-rational part of the soul, however, coexist and cooperate only in human souls (NE 1102b26–9, EE 1219b28–31). In this (...)
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  2. A Case for Virtue: Aristotle’s Psychology and Contemporary Accounts of Emotion Regulation.Paul Carron - 2014 - Images of Europe. Past, Present, Future: ISSEI 2014 - Conference Proceedings.
    This essay argues that recent evidence in neurobiology and psychology supports Aristotle’s foundational psychology and account of self-control and demonstrates that his account of virtue is still relevant for understanding human agency. There is deep correlation between the psychological foundation of virtue that Aristotle describes in The Nicomachean Ethics (NE)—namely his distinction between the rational and nonrational parts of the soul, the way that they interact, and their respective roles in self-controlled action—and dual-process models of moral judgment. Furthermore, (...)
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  3. Review of Erick Raphael Jiménez, Aristotle's Concept of Mind[REVIEW]Noell Birondo - 2019 - Journal of the History of Philosophy 57 (1):162-163.
    In this ambitious first book, Erick Raphael Jiménez argues that a good model for understanding Aristotle’s concept of mind (nous) lies in Aristotle’s account of the perception of time. This “time-perception model” of mind and its activity, thinking, bridges a gap between Jiménez’s unorthodox readings of Aristotelian mind and its objects. The book will attract the interest of specialists in Aristotle’s psychology, as well as other scholars interested in Aristotle’s concept of mind and its influence, for instance, theologians interested (...)
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  4.  65
    Aristotle’s Critique of Timaean Psychology.Jason W. Carter - 2017 - Rhizomata 5 (1):51-78.
    Of all the criticisms that Aristotle gives of his predecessors’ theories of soul in De anima I.3–5, none seems more unmotivated than the ones directed against the world soul of Plato’s Timaeus. Against the current scholarly consensus, I claim that the status of Aristotle’s criticisms is philosophical rather than eristical, and that they provide important philosophical reasons, independent of Phys. VIII.10 and Metaph. Λ.6, for believing that νοῦς is without spatial extension, and that its thinking is not a physical motion.
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  5.  80
    Can There Be a Science of Psychology? Aristotle’s de Anima and the Structure and Construction of Science.Robert J. Hankinson - 2019 - Manuscrito 42 (4):469-515.
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  6.  45
    Scale, Anonymity, and Political Akrasia in Aristotle’s Politics 7.4.Joshua Schulz - 2016 - In Travis Dumsday (ed.), The Wisdom of Youth: Essays Inspired by the Early Work of Jacques and Raïssa Maritain. Washington, DC, USA: pp. 295-309.
    This essay articulates and defends Aristotle’s argument in Politics 7.4 that there is a rational limit to the size of the political community. Aristotle argues that size can negatively affect the ability of an organized being to attain its proper end. After examining the metaphysical grounds for this principle in both natural beings and artifacts, we defend Aristotle’s extension of the principle to the polis. He argues that the state is in the relevant sense an organism, one whose primary end (...)
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  7. Aristotle's Case for Perceptual Knowledge.Robert Howton - 2017 - Dissertation, University of Toronto
    Sense experience, naïvely conceived, is a way of knowing perceptible properties: the colors, sounds, smells, flavors, and textures in our perceptual environment. So conceived, ordinary experience presents the perceiver with the essential nature of a property like Sky Blue or Middle C, such that how the property appears in experience is identical to how it essentially is. In antiquity, as today, it was controversial whether sense experience could meet the conditions for knowledge implicit in this naïve conception. Aristotle was a (...)
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  8. Modifications to Aristotle's Poetics.E. Garrett Ennis - manuscript
    Aristotle's Poetics has been the basis for theories of entertainment for over 2,000 years. But the general approach it uses has led to a number of gaps, contradictions, and difficulties in predicting the success of books, plays, movies, and entertainment as a whole, so much so that sayings like "there are no rules, but you break them at your peril," and "in Hollywood, nobody knows anything" have become widespread and accepted. -/- However, it turns out that a model of (...)
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  9. Negotiation and Aristotle's Rhetoric: Truth Over Interests?Alexios Arvanitis & Antonis Karampatzos - 2011 - Philosophical Psychology 24 (6):845 - 860.
    Negotiation research primarily focuses on negotiators? interests in order to understand negotiation and offer advice about the prospective outcome. Win-win outcomes, i.e., outcomes that serve the interests of all negotiating parties, have been established and promoted as the ultimate goal for any negotiation situation. We offer a perspective that draws on Aristotle's philosophical program and discuss how the outcome is not defined by the parties? interests, but by the intersubjective validity of claims, which can essentially be treated as representative (...)
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  10. AN INTRODUCTION TO ARISTOTLE's METAPHYSICS OF TIME.Historical Research Into the Mythological and Astronomical Conceptions That Preceded Aristotle’s Philosophy.Régis Laurent (ed.) - 06/11/2015 - VILLEGAGNONS-PLAISANCE.
    This study of Greek time before Aristotle’s philosophy starts with a commentary on his first text, the Protrepticus. We shall see two distinct forms of time emerge: one initiatory, circular and Platonic in inspiration, the other its diametrical opposite, advanced by Aristotle. We shall explore this dichotomy through a return to poetic conceptions. The Tragedians will give us an initial outline of the notion of time in the Greek world (Fate); we shall then turn to Homer in order to better (...)
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  11. Females in Aristotle’s Embryology.Jessica Gelber - 2017 - In Andrea Falcon and David Lefebvre (ed.), Aristotle’s Generation of Animals: A Critical Guide. pp. 171-187.
    How does Aristotle view the production of females? The prevailing view is that Aristotle thinks female births are teleological failures of a process aiming to produce males. However, as I argue, that is not a view Aristotle ever expresses, and it blatantly contradicts what he does explicitly say about female births: Aristotle believes that females are and come to be for the sake of something, namely, reproduction. I argue that an alternative to that prevailing view, according to which the embryo’s (...)
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  12. Aristotle and Chrysippus on the Psychology of Human Action: Criteria for Responsibility.Priscilla K. Sakezles - 2007 - British Journal for the History of Philosophy 15 (2):225 – 252.
    This Article doDespite obvious differences in the Aristotelian and Stoic theories of responsibility, there is surprisingly a deeper structural similarity between the two. The most obvious difference is that Aristotle is (apparently) a libertarian and the Stoics are determinists. Aristotle holds adults responsible for all our "voluntary" actions, which are defined by two criteria: the "origin" or cause of the action must be "in us" and we must be aware of what we are doing. An "involuntary" action, for which we (...)
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  13. Franz Brentano's Metaphysics and Psychology. Upon the Sesquicentennial of Franz Brentano’s Dissertation.Ion Tanasescu - 2012 - Zeta Books.
    Metaphysics and psychology are two of Brentano’s main areas of interest in philosophy. His first writings, the dissertation On the Several Senses of Being in Aristotle (1862) and the habilitation thesis, The Psychology of Aristotle (1867), bear witness to the duality of his concerns. As such, these works were not only significant contributions to the German Aristotelianism of the second half of the XIXth century, but they also played an important role in the development of Brentano’s later philosophy (...)
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  14. Aristotle's Platonic Response to the Problem of First Principles.Evan Rodriguez - 2020 - Journal of the History of Philosophy 58 (3):449-469.
    how does one inquire into the truth of first principles? Where does one begin when deciding where to begin? Aristotle recognizes a series of difficulties when it comes to understanding the starting points of a scientific or philosophical system, and contemporary scholars have encountered their own difficulties in understanding his response. I will argue that Aristotle was aware of a Platonic solution that can help us uncover his own attitude toward the problem.Aristotle's central problem with first principles arises from (...)
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  15. Aristotle’s Nicomachean Ethics 3.5, 1113b7-8 and Free Choice.Susanne Bobzien - 2014 - In R. Salles P. Destree (ed.), What is up to us? Studies on Causality and Responsibility in Ancient Philosophy. Academia Verlag.
    ABSTRACT: This is a short companion piece to my ‘Found in Translation – Aristotle’s Nicomachean Ethics III.5 1113b7-8 and its Reception’ in which I examine in close textual analysis the philosophical question whether these two lines from the Nicomachean Ethics provide any evidence that Aristotle discussed free choice – as is not infrequently assumed. The result is that they do not, and that the claim that they do tends to be based on a mistranslation of the Greek. (There is some (...)
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  16. Remarks on Axiomatic Rejection in Aristotle’s Syllogistic.Piotr Kulicki - 2002 - Studies in Logic and Theory of Knowledge 5:231-236.
    In the paper we examine the method of axiomatic rejection used to describe the set of nonvalid formulae of Aristotle's syllogistic. First we show that the condition which the system of syllogistic has to fulfil to be ompletely axiomatised, is identical to the condition for any first order theory to be used as a logic program. Than we study the connection between models used or refutation in a first order theory and rejected axioms for that theory. We show that (...)
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  17. Aristotle's Theory of Potentiality.Mohan Matthen - 2014 - In John P. Lizza (ed.), Potentiality: Metaphysical and Bioethical Dimensions. Johns Hopkins University Press. pp. 29-48.
    In this paper, I examine Aristotle's notion of potentiality as it applies to the beginning of life. Aristotle’s notion of natural kinēsis implies that we should not treat the entity at the beginning of embryonic development as human, or indeed as the same as the one that is born. This leads us to ask: When does the embryo turn into a human? Aristotle’s own answer to this question is very harsh. Bracketing the views that lead to this harsh answer, (...)
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  18.  76
    Why De Anima Needs III.12-13.Robert Howton - manuscript
    The soul is an explanatory principle of Aristotle’s natural science, accounting both for the fact that living things are alive as well as for the diverse natural attributes that belong to them by virtue of being alive. I argue that the explanatory role of the soul in Aristotle’s natural science must be understood in light of his view, stated in a controversial passage from Parts of Animals (645b14–20), that the soul of a living thing is a “complex activity” of its (...)
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  19.  51
    Holistic Methods in Aristotle's Cosmology.Mohan Matthen - 2001 - In David Sedley (ed.), Oxford Studies in Ancient Philosophy: Volume Xx Summer 2001. Clarendon Press.
    In Aristotle's cosmology, the nature of the elements is defined by their place in the Totality. Their cosmic motions keep the whole in motion, and this is their nature. Thus, the cosmos is an organized whole, a single substance directed to the good; this body constitutes together with its Prime Mover a composite substance that can be regarded as a self-mover.
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  20. Protreptic Aspects of Aristotle's Nicomachean Ethics.Monte Johnson & D. S. Hutchinson - 2014 - In Ronald Polansky (ed.), The Cambridge Companion to Aristotle's Nicomachean Ethics. Cambridge: Cambridge University Press. pp. 383-409.
    We hope to show that the overall protreptic plan of Aristotle's ethical writings is based on the plan he used in his published work Protrepticus (Exhortation to Philosophy), by highlighting those passages that primarily offer hortatory or protreptic motivation rather than dialectical argumentation and analysis, and by illustrating several ways that Aristotle adapts certain arguments and examples from his Protrepticus. In this essay we confine our attention to the books definitely attributable to the Nicomachean Ethics (thus excluding the common (...)
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  21. Luck in Aristotle's Physics and Ethics.Monte Johnson - 2015 - In Devin Henry & K. Nielson (eds.), Bridging the Gap between Aristotle's Science and Ethics. Cambridge: Cambridge University Press. pp. 254-275.
    I discuss how Aristotle’s formulation of the problem of moral luck relates to his natural philosophy. I review well-known passages from Nicomachean Ethics I/X and Eudemian Ethics I/VII and Physics II, but in the main focus on EE VII 14 (= VIII 2). I argue that Aristotle’s position there (rejecting the elimination of luck, but reducing luck so far as possible to incidental natural and intelligent causes) is not only consistent with his treatment of luck in Physics II, but is (...)
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  22. Aristotle's Architectonic Sciences.Monte Johnson - 2015 - In David Ebrey (ed.), Theory and Practice in Aristotle's Natural Science. Cambridge: Cambridge University Press. pp. 163-186.
    Aristotle rejected the idea of a single, overarching super-science or “theory of everything”, and he presented a powerful and influential critique of scientific unity. In theory, each science observes the facts unique to its domain, and explains these by means of its own proper principles. But even as he elaborates his prohibition on kind-crossing explanations (Posterior Analytics 1.6-13), Aristotle points out that there are important exceptions—that some sciences are “under” others in that they depend for their explanations on the principles (...)
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  23. Why Does Earth Move to the Center? An Examination of Some Explanatory Strategies in Aristotle's Cosmology.Mohan Matthen - 2009 - In Alan C. Bowen & Christian Wildberg (eds.), New Perspectives on Aristotle's De Caelo. Brill. pp. 1--119.
    How, and why, does Earth (the element) move to the centre of Aristotle's Universe? In this paper, I argue that we cannot understand why it does so by reference merely to the nature of Earth, or the attractive force of the Centre. Rather, we have to understand the role that Earth plays in the cosmic order. Thus, in Aristotle, the behaviour of the elements is explained as one explains the function of organisms in a living organism.
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  24. Aristotle’s Definition of Scientific Knowledge.Lucas Angioni - 2016 - Logical Analysis and History of Philosophy 19 (1):79-104.
    In Posterior Analytics 71b9 12, we find Aristotle’s definition of scientific knowledge. The definiens is taken to have only two informative parts: scientific knowledge must be knowledge of the cause and its object must be necessary. However, there is also a contrast between the definiendum and a sophistic way of knowing, which is marked by the expression “kata sumbebekos”. Not much attention has been paid to this contrast. In this paper, I discuss Aristotle’s definition paying due attention to this contrast (...)
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  25. Causality and Coextensiveness in Aristotle's Posterior Analytics 1.13.Lucas Angioni - 2018 - Oxford Studies in Ancient Philosophy 54:159-185.
    I discuss an important feature of the notion of cause in Post. An. 1. 13, 78b13–28, which has been either neglected or misunderstood. Some have treated it as if Aristotle were introducing a false principle about explanation; others have understood the point in terms of coextensiveness of cause and effect. However, none offers a full exegesis of Aristotle's tangled argument or accounts for all of the text's peculiarities. My aim is to disentangle Aristotle's steps to show that he (...)
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  26.  30
    Mediated Predication in Aristotle's Categories.Patrick Grafton-Cardwell - forthcoming - Ancient Philosophy.
    I argue there are two ways predication relations can hold according to the Categories: they can hold directly or they can hold mediately. The distinction between direct and mediated predication is a distinction between whether or not a given prediction fact holds in virtue of another predication fact’s holding. We can tell Aristotle endorses this distinction from multiple places in the text where he licenses an inference from one predication fact’s holding to another predication fact’s holding. The best explanation for (...)
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  27.  78
    Aristotle's Actual Infinities.Jacob Rosen - manuscript
    Aristotle is said to have held that any kind of actual infinity is impossible. I argue that he was a finitist (or "potentialist") about _magnitude_, but not about _plurality_. He did not deny that there are, or can be, infinitely many things in actuality. If this is right, then it has implications for Aristotle's views about the metaphysics of parts and points.
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  28. Aristotle’s Generation of Animals.Devin Henry - 2009 - In Georgios Anagnostopoulos (ed.), A Companion to Aristotle. Blackwell-Wiley.
    A general article discussing philosophical issues arising in connection with Aristotle's "Generation of Animals" (Chapter from Blackwell's Companion to Aristotle).
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  29. Aristotle's Theory of the Assertoric Syllogism.Stephen Read - manuscript
    Although the theory of the assertoric syllogism was Aristotle's great invention, one which dominated logical theory for the succeeding two millenia, accounts of the syllogism evolved and changed over that time. Indeed, in the twentieth century, doctrines were attributed to Aristotle which lost sight of what Aristotle intended. One of these mistaken doctrines was the very form of the syllogism: that a syllogism consists of three propositions containing three terms arranged in four figures. Yet another was that a syllogism (...)
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  30.  85
    From Aristotle’s Oppositions to Aristotelian Oppositions.Fabien Schang - 2017 - In Valery V. Petroff (ed.), The Legacies of Aristotle as Constitutive Element of European Rationality: Proceedings of the Moscow International Conference on Aristotle. Moscou, Russie:
    Aristotle’s philosophy is considered with respect to one central concept of his philosophy, viz. opposition. Far from being a mere side-effect of syllogistic, it is argued in the present paper that opposition helps to articulate ontology and logic through an account of what can be or cannot be in a systematic and structural way. The paper is divided into three main parts. In Section I, the notion of Being is scrutinized through Aristotle’s theory of categories. In Section II, the notion (...)
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  31. Aristotle's Natural Deduction System.John Corcoran - 1974 - In Ancient Logic and its Modern Interpretations. Boston: Reidel. pp. 85--131.
    This presentation of Aristotle's natural deduction system supplements earlier presentations and gives more historical evidence. Some fine-tunings resulted from conversations with Timothy Smiley, Charles Kahn, Josiah Gould, John Kearns,John Glanvillle, and William Parry.The criticism of Aristotle's theory of propositions found at the end of this 1974 presentation was retracted in Corcoran's 2009 HPL article "Aristotle's demonstrative logic".
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  32. Authenticating Aristotle's Protrepticus.Monte Ransome Johnson & D. S. Hutchinson - 2005 - Oxford Studies in Ancient Philosophy 29:193-294.
    Authenticates approximately 500 lines of Aristotle's lost work the Protrepticus (Exhortation to Philosophy) contained in the circa third century AD work by Iamblichus of Chalcis entitled Protrepticus epi philosophian. Includes a complete English translation of the authenticated material.
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  33. Aristotle's Prior Analytics and Boole's Laws of Thought.John Corcoran - 2003 - History and Philosophy of Logic. 24 (4):261-288.
    Prior Analytics by the Greek philosopher Aristotle (384 – 322 BCE) and Laws of Thought by the English mathematician George Boole (1815 – 1864) are the two most important surviving original logical works from before the advent of modern logic. This article has a single goal: to compare Aristotle’s system with the system that Boole constructed over twenty-two centuries later intending to extend and perfect what Aristotle had started. This comparison merits an article itself. Accordingly, this article does not discuss (...)
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  34. Protreptic and Apotreptic: Aristotle's Dialogue Protrepticus.Monte Johnson - 2018 - In Olga Alieva, Annemare Kotze & Sophie Van der Meeren (eds.), When Wisdom Calls: Philosophical Protreptic in Antiquity. Turnhout. Belgium: Brepols Publishers. pp. 111-154.
    This paper has three major aims. The first is to defend the hypothesis that Aristotle’s lost work Protrepticus was a dialogue. The second is to explore the genres of ancient apotreptics, speeches that argue against doing philosophy and show the need for protreptic responses; our exploration is guided by Aristotle’s own analysis of apotreptics as well as protreptics in his Rhetorica. The third aim is to restore to the evidence base of Aristotle’s Protrepticus an apotreptic speech that argues against doing (...)
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  35. 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 (...)
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  36. 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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  37. Aristotle's Syllogism as Simple as ABC by New Transformed Raval's Notations.Ravinder Kumar Singh - manuscript
    Transformed RAVAL NOTATION solves Syllogism problems very quickly and accurately. This method solves any categorical syllogism problem with same ease and is as simple as ABC… In Transformed RAVAL NOTATION, each premise and conclusion is written in abbreviated form, and then conclusion is reached simply by connecting abbreviated premises.NOTATION: Statements (both premises and conclusions) are represented as follows: Statement Notation a) All S are P, SS-P b) Some S are P, S-P c) Some S are not P, S / PP (...)
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  38. Aristotle's Argument for a Human Function.Rachel Barney - 2008 - Oxford Studies in Ancient Philosophy 34:293-322.
    A generally ignored feature of Aristotle’s famous function argument is its reliance on the claim that practitioners of the crafts (technai) have functions: but this claim does important work. Aristotle is pointing to the fact that we judge everyday rational agency and agents by norms which are independent of their contingent desires: a good doctor is not just one who happens to achieve his personal goals through his work. But, Aristotle argues, such norms can only be binding on individuals if (...)
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  39. The Concept of Ergon: Towards An Achievement Interpretation of Aristotle's 'Function Argument'.Samuel H. Baker - 2015 - Oxford Studies in Ancient Philosophy 48:227-266.
    In Nicomachean Ethics 1. 7, Aristotle gives a definition of the human good, and he does so by means of the “ ergon argument.” I clear the way for a new interpretation of this argument by arguing that Aristotle does not think that the ergon of something is always the proper activity of that thing. Though he has a single concept of an ergon, Aristotle identifies the ergon of an X as an activity in some cases but a product in (...)
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  40.  42
    Dual Categorization and the Role of Aristotle’s Categories.Mark Ressler - manuscript
    In the Categories, Aristotle addresses two different cases of dual categorization, cases in which the same thing might appear in two different categories: relatives and secondary substances in the first case, qualities and relatives in the second. His treatment of these two cases is markedly different. Ackrill thinks dual categorization poses a dilemma for Aristotle’s project as a whole, but I argue that there is a dilemma only on particular understandings of Aristotle’s purpose in compiling the list of categories. I (...)
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  41. The Practical Life, the Contemplative Life, and the Perfect Eudaimonia in Aristotle’s Nicomachean Ethics 10.7-8.Timothy Roche - 2019 - Logos and Episteme 10 (1):31-49.
    Two views continue to be defended today. One is that the account of eudaimonia in EN 10 is inconsistent with claims made about it in other books of the work. The other view is that the account in EN 10 is consistent with other claims made in the other books because Aristotle presents one account of perfect eudaimonia by portraying it as consisting solely in contemplative activity. I call this view the intellectualist interpretation. I then argue that neither view is (...)
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  42.  75
    Aristotle’s Contrast Between Episteme and Doxa in its Context (Posterior Analytics I.33).Lucas Angioni - 2019 - Manuscrito 42 (4):157-210.
    Aristotle contrasts episteme and doxa through the key notions of universal and necessary. These notions have played a central role in Aristotle’s characterization of scientific knowledge in the previous chapters of APo. They are not spelled out in APo I.33, but work as a sort of reminder that packs an adequate characterization of scientific knowledge and thereby gives a highly specified context for Aristotle’s contrast between episteme and doxa. I will try to show that this context introduces a contrast in (...)
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  43. Aristotle’s Pluralistic Realism.Devin Henry - 2011 - The Monist 94 (2):197-220.
    In this paper I explore Aristotle’s views on natural kinds and the compatibility of pluralism and realism, a topic that has generated considerable interest among contemporary philosophers. I argue that, when it came to zoology, Aristotle denied that there is only one way of organizing the diversity of the living world into natural kinds that will yield a single, unified system of classification. Instead, living things can be grouped and regrouped into various cross-cutting kinds on the basis of objective similarities (...)
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  44. Acting Virtuously as an End in Aristotle's Nicomachean Ethics.Sukaina Hirji - 2018 - British Journal for the History of Philosophy 26 (6):1006-1026.
    Sometimes, in the Nicomachean Ethics (NE), Aristotle describes virtuous actions as the sorts of actions that are ends; it is important for Aristotle to do so if he wants to maintain, as he seems to at least until NE 10.7-8, that virtuous actions are a constituent of eudaimonia. At other times, he claims that virtuous actions are the sorts of actions that are for the sake of ends beyond themselves; after all, no one would choose to go into battle or (...)
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  45. The Genesis of Existentials in Animal Life: Heidegger's Appropriation of Aristotle's Ontology of Life.Christiane Bailey - 2011 - Heidegger Circle Proceedings 1 (1):199-212.
    Paper presented at the Heidegger Circle 2011. Although Aristotle’s influence on young Heidegger’s thought has been studied at length, such studies have almost exclusively focused on his interpretation of Aristotle’s ethics, physics and metaphysics. I will rather address Heidegger’s appropriation of Aristotle’s ontology of life. Focusing on recently published or recently translated courses of the mid 20’s (mainly SS 1924, WS 1925-26 and SS 1926), I hope to uncover an important aspect of young Heidegger’s thought left unconsidered: namely, that Dasein’s (...)
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  46. Unity in Aristotle's Metaphysics H 6.Evan Keeling - 2012 - Apeiron 45 (3).
    In this essay I argue that the central problem of Aristotle’s Metaphysics H (VIII) 6 is the unity of forms and that he solves this problem in just the way he solves the problem of the unity of composites – by hylomorphism. I also discuss the matter– form relationship in H 6, arguing that they have a correlative nature as the matter of the form and the form of the matter.
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  47. Found in Translation: Aristotle’s Nicomachean Ethics 3.5, 1113b7-8 and its Reception.Susanne Bobzien - 2013 - Oxford Studies in Ancient Philosophy 45:103-148.
    ABSTRACT: This paper is distinctly odd. It demonstrates what happens when an analytical philosopher and historian of philosophy tries their hand at the topic of reception. For a novice to this genre, it seemed advisable to start small. Rather than researching the reception of an author, book, chapter, section or paragraph, the focus of the paper is on one sentence: Aristotle’s Nicomachean Ethics 3.5, 1113b7-8. This sentence has markedly shaped scholarly and general opinion alike with regard to Aristotle’s theory of (...)
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  48. Aristotle’s Theory of Language in the Light of Phys. I.1.Pavol Labuda - 2018 - Aither. Journal for the Study of Greek and Latin Philosophical Traditions 10 (20/2018 - International Issue 5):66-77.
    The main aim of my paper is to analyse Aristotle’s theory of language in the context of his Physics I.1 and via an analysis and an interpretation of this part of his Physics I try to show that (i) the study of human language (logos) significantly falls within the competence of Aristotle’s physics (i.e. natural philosophy), (ii) we can find the results of such (physical) inquiry in Aristotle’s zoological writings, stated in the forms of the first principles, causes and elements (...)
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  49. Aristotle’s Assertoric Syllogistic and Modern Relevance Logic.Philipp Julius6 Steinkrüger - 2015 - Synthese 192 (5):1413-1444.
    This paper sets out to evaluate the claim that Aristotle’s Assertoric Syllogistic is a relevance logic or shows significant similarities with it. I prepare the grounds for a meaningful comparison by extracting the notion of relevance employed in the most influential work on modern relevance logic, Anderson and Belnap’s Entailment. This notion is characterized by two conditions imposed on the concept of validity: first, that some meaning content is shared between the premises and the conclusion, and second, that the premises (...)
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  50. ‘What’s Teleology Got To Do With It?’ A Reinterpretation of Aristotle’s Generation of Animals V.Mariska Leunissen & Allan Gotthelf - 2010 - Phronesis 55 (4):325-356.
    Despite the renewed interest in Aristotle’s Generation of Animals in recent years, the subject matter of GA V, its preferred mode(s) of explanation, and its place in the treatise as a whole remain misunderstood. Scholars focus on GA I-IV, which explain animal generation in terms of efficient-final causation, but dismiss GA V as a mere appendix, thinking it to concern (a) individual, accidental differences among animals, which are (b) purely materially necessitated, and (c) are only tangentially related to the topics (...)
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