Search results for 'Aristotelianism' (try it on Scholar)

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  1.  55
    James Franklin (2011). Aristotelianism in the Philosophy of Mathematics. Studia Neoaristotelica 8 (1):3-15.
    Modern philosophy of mathematics has been dominated by Platonism and nominalism, to the neglect of the Aristotelian realist option. Aristotelianism holds that mathematics studies certain real properties of the world – mathematics is neither about a disembodied world of “abstract objects”, as Platonism holds, nor it is merely a language of science, as nominalism holds. Aristotle’s theory that mathematics is the “science of quantity” is a good account of at least elementary mathematics: the ratio of two heights, for example, (...)
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  2.  25
    Marco Sgarbi (2012). Towards a Reassessment of British Aristotelianism. Vivarium 50 (1):85-109.
    Abstract The aim of the paper is to reassess the role of British Aristotelianism within the history of early modern logic between the sixteenth and seventeenth centuries, as a crucial moment of cultural transition from the model of humanistic rhetoric and dialectic to that of facultative logic, that is, a logic which concerns the study of the cognitive powers of the mind. The paper shows that there is a special connection between Paduan Aristotelianism and British empiricism, through the (...)
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  3.  24
    Kristján Kristjánsson (2014). There is Something About Aristotle: The Pros and Cons of Aristotelianism in Contemporary Moral Education. Journal of Philosophy of Education 48 (1):48-68.
    The aim of this article is to pinpoint some of the features that do—or should—make Aristotelianism attractive to current moral educators. At the same time, it also identifies theoretical and practical shortcomings that contemporary Aristotelians have been overly cavalier about. Section II presents a brisk tour of ten of the ‘pros’: features that are attractive because they accommodate certain powerful and prevailing assumptions in current moral philosophy and moral psychology—applying them to moral education. Section III explores five versions of (...)
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  4. Stathis Psillos (2013). Semirealism or Neo-Aristotelianism? Erkenntnis 78 (1):29 - 38.
    Chakravartty claims that science does not imply any specific metaphysical theory of the world. In this sense, science is consistent with both neo-Aristotelianism and neo-Humeanism. But, along with many others, he thinks that a neo-Aristotelian outlook best suits science. In other words, neo-Aristotelianism is supposed to win on the basis of an inference to the best explanation (IBE). I fail to see how IBE can be used to favour neo-Aristotelianism over neo-Humeanism. In this essay, I aim to (...)
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  5. Patrick Toner (2013). On Aristotelianism and Structures as Parts. Ratio 26 (2):148-161.
    Aristotelian substance theory tells us that substances have structures (read: forms) as proper parts. This claim has recently been defended by Kathrin Koslicki who dubbed it the ‘Neo-Aristotelian Thesis.’ Strangely, Aristotelianism has not yet been universally embraced by philosophers – partly because some of its claims, such as the Neo-Aristotelian Thesis – are viewed by some as counterintuitive at best. In this paper, I argue for Aristotelianism by showing its philosophical usefulness: specifically, I put it to use in (...)
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  6. Paul Blackledge & Kelvin Knight (eds.) (2011). Virtue and Politics: Alasdair Macintyre's Revolutionary Aristotelianism. University of Notre Dame Press.
    The essays in this collection explore the implications of Alasdair MacIntyre's critique of liberalism, capitalism, and the modern state, his early Marxism, and the complex influences of Marxist ideas on his thought. A central idea is that MacIntyre's political and social theory is a form of revolutionary--not reactionary--Aristotelianism. The contributors aim, in varying degrees, both to engage with the theoretical issues of MacIntyre's critique and to extend and deepen his insights. The book features a new introductory essay by MacIntyre, (...)
     
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  7.  30
    Reid Blackman, Cultural Aristotelianism: An Explication and Defense.
    The view that dominated the last century claims that ethical thought requires thinking of some things – e.g. pleasure, knowledge, virtue – as good “full stop,” or good simpliciter . Traditional Consequentialists, for instance, argue that moral evaluations of acts, motives, etc . are grounded in facts about the simple goodness of that which those things bring about. Similarly, some rational intuitionists think that claims about what one has reason to do are grounded in facts about what is good simpliciter (...)
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  8.  51
    Edward Younkins (2010). Human Nature, Flourishing, and Happiness: Toward a Synthesis of Aristotelianism, Austrian Economics, Positive Psychology, and Ayn Rand's Objectivism. Libertarian Papers 2.
    This article presents a skeleton of a potential paradigm of human flourishing and happiness in a free society. It is an exploratory attempt to construct an understanding from various disciplines and to integrate them into a clear, consistent, coherent, and systematic whole. Holding that there are essential interconnections among objective ideas, the article specifically emphasizes the compatibility of Aristotelianism, Austrian Economics, Positive Psychology, and Ayn Rand’s Objectivism arguing that particular ideas from these areas can be integrated into a paradigm (...)
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  9.  3
    Kelvin Knight (2005). Aristotelianism Versus Communitarianism. Analyse & Kritik 27 (2):259-273.
    Alasdair MacIntyre is an Aristotelian critic of communitarianism, which he understands to be committed to the politics of the capitalist and bureaucratic nation state. The politics he proposes instead is based in the resistance to managerial institutions of what he calls 'practices', because these are schools of virtue. This shares little with the communitarianism of a Taylor or the Aristotelianism of a Gadamer. Although practices require formal institutions. MacIntyre opposes such conservative politics. Conventional accounts of a 'liberal-communitarian debate' in (...)
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  10. Tony Burns (2011). Revolutionary Aristotelianism? : The Political Thought of Aristotle, Marx, and MacIntyre. In Paul Blackledge & Kelvin Knight (eds.), Virtue and Politics: Alasdair Macintyre's Revolutionary Aristotelianism. University of Notre Dame Press
  11.  29
    Susan Brower-Toland (2002). Instantaneous Change and the Physics of Sanctification: "Quasi-Aristotelianism" in Henry of Ghent's Quodlibet XV Q. 13. Journal of the History of Philosophy 40 (1):19-46.
    In Quodlibet XV q.13, Henry of Ghent considers whether the Virgin Mary was immaculately conceived. He argues that she was not, but rather possessed sin only at the first instant of her existence. Because Henry’s defense of this position involves an elaborate discussion of motion and mutation, his discussion marks an important contribution to medieval discussions of Aristotelian natural philosophy. In fact, a number of scholars have identified Henry’s discussion as the source of an unusual fourteenth-century theory of change referred (...)
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  12.  7
    Riccardo Pozzo (2006). The Impact of Aristotelianism on Modern Philosophy (Studies in Philosophy and the History of Philosophy, Vol 39). Review of Metaphysics 3 (235):563.
    In this volume, thirteen distinguished scholars consider the impact of Aristotelianism on modern philosophy. Spanning the last five centuries, the articles examine Aristotelian issues present in the writings of late scholastic, Renaissance, and early modern philosophers, such as: Vernia, Barbaro, Cajetan, Nifo, Piccolomini, Zabarella, Galileo, Campanella, Semery, Leibniz, Rousseau, Kant, Hegel, Nietzsche, Husserl, Heidegger, Wittgenstein, and Gadamer. The contributors pay particular attention to the role of the five intellectual virtues set forth by Aristotle in book VI of the Nicomachean (...)
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  13.  4
    Laurence Brockliss (2006). The Moment of No Return: The University of Paris and the Death of Aristotelianism. Science and Education 15 (2-4):259-278.
    Aristotelianism remained the dominant influence on the course of natural philosophy taught at the University of Paris until the 1690s, when it was swiftly replaced by Cartesianism. The change was not one wanted by church or state and it can only be understood by developments within the wider University. On the one hand, the opening of a new college, the Collège de Mazarin, provided an environment in which the mechanical philosophy could flourish. On the other, divisions within the French (...)
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  14.  4
    Paola Zambelli (2001). Pietro Pomponazzi’s De Immortalitate and His Clandestine De Incantationibus: Aristotelianism, Eclecticism or Libertinism? Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 6 (1):87-115.
    The importance of Aristotelianism during the Renaissance is one of the points most emphasized in the past twenty years by American historians. In the Faculties of Arts, professors were obliged to illustrate Aristotelian texts and commentaries; but, of course, they did not subscribe to all of the original doctrines of Aristotle: so Van Steenberghen, Kristeller and C. B. Schmitt consider most of them, above all Pietro Pomponazzi , as »eclectics«. Having emerged unscathed from the dispute on his treatise »De (...)
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  15.  7
    Susan Brower-Toland (2002). Instantaneous Change and the Physics of Sanctification: "Quasi-Aristotelianism" in Henry of Ghent's. Journal of the History of Philosophy 40 (1).
    In Quodlibet XV q.13, Henry of Ghent considers whether the Virgin Mary was immaculately conceived. He argues that she was not, but rather possessed sin only at the first instant of her existence. Because Henry’s defense of this position involves an elaborate discussion of motion and mutation, his discussion marks an important contribution to medieval discussions of Aristotelian natural philosophy. In fact, a number of scholars have identified Henry’s discussion as the source of an unusual fourteenth-century theory of change referred (...)
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  16. Elvio Baccarini (2007). Timothy Chappell (Ed.), Values and Virtues: Aristotelianism in Contemporary Ethics. Rhizai. A Journal for Ancient Philosophy and Science 2:389-394.
    Review on Timothy Chappell , Values and Virtues: Aristotelianism in Contemporary Ethics, Clarendon Press, Oxford, 2006.
     
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  17. Kelvin Knight (2011). Revolutionary Aristotelianism. In Paul Blackledge & Kelvin Knight (eds.), Virtue and Politics: Alasdair Macintyre's Revolutionary Aristotelianism. University of Notre Dame Press
     
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  18. Miira Tuominen, Sara Heinämaa & Virpi Mäkinen (eds.) (2014). New Perspectives on Aristotelianism and its Critics. Brill.
    New Perspectives on Aristotelianism and Its Critics traces Aristotelian influences in modern and pre-modern discourses on knowledge, rights, and the good life. The contributions offer new insights on contemporary discussions on life in its cognitive, political, and ethical dimensions.
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  19. Peter Volek (2011). The Influence of Aristotelianism on the Explanation of Action by Thomas Aquinas and Raymund Lullus. Filozofia 66 (1):11-23.
    The paper examines the influence of aristotelianism on the explanation of action by Thomas Aquinas and Raymund Lullus. The main focus is on the basic elements of this influence, on the originality of the thought of Thomas Aquinas and Raymund Lullus, on their different interpretations of action in comparison with aristotelianism, and on reasons leading to different ways of accepting aristotelianism.
     
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  20. Edward W. Younkins (2011). Flourishing & Happiness in a Free Society: Toward a Synthesis of Aristotelianism, Austrian Economics, and Ayn Rand's Objectivism. Upa.
    This book emphasizes the compatibility of Aristotelianism, Austrian economics, and Ayn Rand's Objectivism, arguing that particular ideas from these areas can be integrated as a potential paradigm of human flourishing and happiness in a free society. It constructs an understanding from various disciplines into a clear, consistent, and systematic whole.
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  21.  32
    Tamer Nawar (2014). Powers and Capacities in Philosophy: The New Aristotelianism. By Ruth Groff and John Greco. [REVIEW] Philosophical Quarterly 64:670-672.
  22.  40
    Ruth Groff & John Greco (eds.) (2012). Powers and Capacities in Philosophy: The New Aristotelianism. Routledge.
    The book will be of interest to philosophers working in any of these areas, as well as to historians of philosophy, political theorists and critical realists.
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  23. Ruiping Fan (2002). Reconsidering Surrogate Decision Making: Aristotelianism and Confucianism on Ideal Human Relations. Philosophy East and West 52 (3):346-372.
    The rise in the recent Western pattern of surrogate decision making is not a necessary result of an increase in the number of elderly with decreased competence; it may rather manifest the dominant Western vision of human life and relations. From a comparative philosophical standpoint, the Western pattern of medical decision making is individualistic, while the Chinese is familistic. These two distinct patterns may reflect two different comprehensive perspectives on human life and relations, disclosing a foundational difference that can be (...)
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  24.  78
    James Franklin (2015). Uninstantiated Properties and Semi-Platonist Aristotelianism. Review of Metaphysics 69 (1):25-45.
    Once the reality of properties is admitted, there are two fundamentally different realist theories of properties. Platonist or transcendent realism holds that properties are abstract objects in the classical sense, of being nonmental, nonspatial, and causally inefficacious. By contrast, Aristotelian or moderate realism takes properties to be literally instantiated in things. An apple’s color and shape are as real and physical as the apple itself. The most direct reason for taking an Aristotelian realist view of properties is that we perceive (...)
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  25.  9
    Stefan Heßbrüggen-Walter (2013). Scientific Knowledge and the Metaphysics of Experience The Debate in Early Modern Aristotelianism. Studia Neoaristotelica 10 (2):134-156.
    Early modern commentaries on Aristotle’s Metaphysics contain a lively debate on whether experience is ‘rational’, so that it may count as ‘proto-knowledge’, or whether experience is ‘non-rational’, so that experience must be regarded as a primarily perceptual process. If experience is just a repetitive apprehension of sensory contents, the connection of terms in a scientific proposition can be known without any experiential input, as the ‘non-rational’ Scotists state. ‘Rational’ Thomists believe that all principles of scientific knowledge must rely on experiential (...)
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  26.  76
    Richard Pettigrew (2008). Platonism and Aristotelianism in Mathematics. Philosophia Mathematica 16 (3):310-332.
    Philosophers of mathematics agree that the only interpretation of arithmetic that takes that discourse at 'face value' is one on which the expressions 'N', '0', '1', '+', and 'x' are treated as proper names. I argue that the interpretation on which these expressions are treated as akin to free variables has an equal claim to be the default interpretation of arithmetic. I show that no purely syntactic test can distinguish proper names from free variables, and I observe that any semantic (...)
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  27.  90
    Christia Mercer (1993). The Vitality and Importance of Early Modern Aristotelianism. In Tom Sorell (ed.), The Rise Of Modern Philosophy: The Tension Between the New and Traditional Philosophies from Machiavelli to Leibniz. Oxford University Press
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  28.  66
    Troy Cross (2013). Review of Groff and Greco, Powers and Capacities in Philosophy: The New Aristotelianism. [REVIEW] Notre Dame Philosophical Reviews.
  29.  16
    Alasdair MacIntyre (2008). How Aristotelianism Can Become Revolutionary. Philosophy of Management 7 (1):3-7.
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  30.  62
    Alfred Freddoso (1988). Medieval Aristotelianism and the Case Against Secondary Causation in Nature. In Thomas V. Morris (ed.), Divine and Human Action: Essays in the Metaphysics of Theism. Cornell Up 74-118.
    Central to the western theistic understanding of divine providence is the conviction that God is the sovereign Lord of nature. He created the physical universe and continually conserves it in existence. What's more, He is always and everywhere active in it by His power. The operations of nature, be they minute or catastrophic, commonplace or unprecedented, are the work of His hands, and without His constant causal influence none of them would or could occur.
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  31.  18
    Alasdair MacIntyre (2011). How Aristotelianism Can Become Revolutionary : Ethics, Resistance, and Utopia. In Paul Blackledge & Kelvin Knight (eds.), Philosophy of Management. University of Notre Dame Press 3-7.
  32.  53
    Christia Mercer (2002). The Aristotelianism at the Core of Leibniz's Philosophy. In C. H. Leijenhorst J. M. M. H. Thijssen & C. H. Lüthy (eds.), The Dynamics of Aristotelian Natural Philosophy from Antiquity to the Seventeenth Century. Brill Academic Publisher
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  33.  11
    Jennifer Hart Weed (2015). Philosophical Psychology in Arabic Thought and the Latin Aristotelianism of the 13th Century, Edited by Luis Xavier López-Farjeat and Jörg Alejandro Tellkamp. [REVIEW] Review of Metaphysics 68 (4):863-865.
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  34.  24
    Leonard A. Kennedy (1982). Thomas Aquinas and Radical Aristotelianism. New Scholasticism 56 (1):110-111.
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  35.  81
    Talbot Brewer (2009). The Foundations of Neo-Aristotelianism: Critical Notice of Michael Thompson, Life and Action. Philosophical Books 50 (4):197-212.
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  36.  13
    Cornelis Hendrik Leijenhorst (2002). The Mechanisation of Aristotelianism: The Late Aristotelian Setting of Thomas Hobbes' Natural Philosophy. Brill.
    This book discusses the Aristotelian setting of Thomas Hobbes' main work on natural philosophy, "De Corpore (1655).
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  37.  34
    John R. Wallach (1992). Contemporary Aristotelianism. Political Theory 20 (4):613-641.
  38.  26
    K. Kristjansson (2008). Review: Timothy Chappell (Ed.): Values and Virtues: Aristotelianism in Contemporary Ethics. [REVIEW] Mind 117 (468):1069-1072.
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  39.  3
    Alexander Bird (2003). Cees Leijenhorst.The Mechanisation of Aristotelianism: The Late Aristotelian Setting of Thomas Hobbes’ Natural Philosophy. Xvi+242 Pp., Bibl., Index. Leiden/Boston: Brill, 2002. $97, €83. [REVIEW] Isis 94 (4):725-726.
  40.  17
    Niels Öffenberger (1977). Aristotelianism Among the Greeks. Philosophy and History 10 (1):39-42.
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  41.  6
    Helen Hattab (2016). Aristotelianism and Atomism Combined: Gorlaeus on Knowledge of Universals. Perspectives on Science 24 (3):285-304.
    The atomist philosopher, David Gorlaeus was a student of theology at the University of Leiden in the Netherlands when he died in 1612 at the age of 21. We know little about his short life, but two works by him, Exercitationes Philosophicae and Idea Physicae, survived and were published posthumously in 1620 and 1651 respectively. They contain the intriguing but often underdeveloped views of a budding philosopher whose ideas might have been completely forgotten but for two later perceptions of his (...)
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  42.  9
    Michael Edwards (2008). Time and Perception in Late Renaissance Aristotelianism. In Kärkkäinen Knuuttila (ed.), Theories of Perception in Medieval and Early Modern Philosophy. 225--244.
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  43.  55
    Peter Adamson (2001). Aristotelianism and the Soul in the Arabic Plotinus. Journal of the History of Ideas 62 (2):211-232.
  44.  17
    Michele Camerota & Mario Helbing (2000). Galileo and Pisan Aristotelianism: Galileo's De Motu Antiquiora and the Quaestiones De Motu Elementorum of the Pisan Professors. Early Science and Medicine 5 (4):319-366.
    The group of writings entitled De motu constitutes Galileo's earliest writings on dynamics. These manuscripts are usually dated to the years 1589 to 1592, when Galileo taught mathematics at the University of Pisa. Among their characteristics, the application of dynamic principles of Archimedean hydrostatics to the problem of motion stands out, as does their anti-Aristotelian tone. This paper tries to embed these writings within the cultural context in which they were created by documenting their link to the debate over the (...)
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  45.  10
    J. S. Maloy (2009). The Aristotelianism of Locke's Politics. Journal of the History of Ideas 70 (2):235-257.
  46.  7
    Charles B. Schmitt (1973). Towards a Reassessment of Renaissance Aristotelianism. History of Science 11 (3):159-193.
  47.  35
    T. D. J. Chappell (ed.) (2006). Values and Virtues: Aristotelianism in Contemporary Ethics. Oxford University Press.
    After 25 centuries, Aristotle's influence on our society's moral thinking remains profound and he continues to be a very important contributor to contemporary debates in philosophical ethics. This collection showcases some of the best new writing on the Aristotelian notion of virtue of character, which remains central to much of the most interesting work in ethical theory.
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  48. Jill Kraye (2010). Pietro Pomponazzi (1462-1525) : Secular Aristotelianism in the Renaissance. In Paul Richard Blum (ed.), Philosophers of the Renaissance. Catholic University of America Press
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  49.  9
    Werner Peiser (1942). Aristotelianism and Thomism in Romanic Literature. New Scholasticism 16 (4):365-392.
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  50.  10
    Richard J. Blackwell (1990). Pierre Gassendi: From Aristotelianism to a New Natural Philosophy. By Barry Brundell. Modern Schoolman 67 (2):149-150.
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