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

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  1. James Franklin (2011). Aristotelianism in the Philosophy of Mathematics. Studia Neoaristotelica 8 (1):3-15.score: 18.0
    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. Marco Sgarbi (2012). Towards a Reassessment of British Aristotelianism. Vivarium 50 (1):85-109.score: 18.0
    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. Stathis Psillos (2013). Semirealism or Neo-Aristotelianism? Erkenntnis 78 (1):29 - 38.score: 12.0
    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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  4. Patrick Toner (2013). On Aristotelianism and Structures as Parts. Ratio 26 (2):148-161.score: 12.0
    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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  5. Reid Blackman, Cultural Aristotelianism: An Explication and Defense.score: 12.0
    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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  6. 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.score: 12.0
    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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  7. 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.score: 12.0
    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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  8. Susan Brower-Toland (2002). Instantaneous Change and the Physics of Sanctification: &Quot;quasi-Aristotelianism" in Henry of Ghent's. Journal of the History of Philosophy 40 (1).score: 12.0
    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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  9. 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.score: 12.0
    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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  10. Kelvin Knight (2011). Revolutionary Aristotelianism. In Paul Blackledge & Kelvin Knight (eds.), Virtue and Politics: Alasdair Macintyre's Revolutionary Aristotelianism. University of Notre Dame Press.score: 12.0
     
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  11. Alasdair MacIntyre (2011). How Aristotelianism Can Become Revolutionary : Ethics, Resistance, and Utopia. In Paul Blackledge & Kelvin Knight (eds.), Virtue and Politics: Alasdair Macintyre's Revolutionary Aristotelianism. University of Notre Dame Press.score: 12.0
  12. 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.score: 12.0
  13. Talbot Brewer (2009). The Foundations of Neo-Aristotelianism: Critical Notice of Michael Thompson, Life and Action. Philosophical Books 50 (4):197-212.score: 9.0
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  14. Richard Pettigrew (2008). Platonism and Aristotelianism in Mathematics. Philosophia Mathematica 16 (3):310-332.score: 9.0
    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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  15. Edward W. Younkins, “Human Nature, Flourishing, and Happiness: Toward a Synthesis of Aristotelianism, Austrian Economics, Positive Psychology, and Ayn Rand's Objectivism”.score: 9.0
    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 [...].
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  16. Annabel Brett (2010). 'The Matter, Forme, and Power of a Common-Wealth': Thomas Hobbes and Late Renaissance Commentary on Aristotle's Politics. Hobbes Studies 23 (1):72-102.score: 9.0
    Hobbes's relation to the later Aristotelian tradition, in both its scholastic and its humanists variants, has been increasingly explored by scholars. However, on two fundamental points (the naturalness of the city and the use of the matter/form distinction in the political works), there is more to be said in this connection. A close examination of a range of late Renaissance commentaries on Aristotle's Politics shows that they elucidate a picture of pre-civic human nature that had (contrary to Hobbes's implication) much (...)
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  17. 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.score: 9.0
    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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  18. 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.score: 9.0
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  19. Jeremiah Hackett (1997). Roger Bacon and Aristotelianism. Vivarium 35 (2):129-135.score: 9.0
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  20. Sten Ebbesen (2007). The Traditions of Ancient Logic-Cum-Grammar in the Middle Ages—What's the Problem? Vivarium 45 (s 2-3):136-152.score: 9.0
    Clashes between bits of non-homogeneous theories inherited from antiquity were an important factor in the formation of medieval theories in logic and grammar, but the traditional categories of Aristotelianism, Stoicism and Neoplatonism are not quite adequate to describe the situation. Neoplatonism is almost irrelevant in logic and grammar, while there might be reasons to introduce a new category, LAS = Late Ancient Standard, with two branches: (1) logical LAS = Aristotle + Boethius, and (2) grammatical LAS = Stoics (...)
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  21. Peter Adamson (2001). Aristotelianism and the Soul in the Arabic Plotinus. Journal of the History of Ideas 62 (2):211-232.score: 9.0
  22. 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.score: 9.0
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  23. Troy Cross (2013). Review of Groff and Greco, Powers and Capacities in Philosophy: The New Aristotelianism. [REVIEW] Notre Dame Philosophical Reviews.score: 9.0
  24. John Skorupski (2012). Aristotelianism and Modernity: Terence Irwin on the Development of Ethics. European Journal of Philosophy 20 (2):312-337.score: 9.0
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  25. 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.score: 9.0
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  26. Christopher Gill (2008). Values and Virtues: Aristotelianism in Contemporary Ethics – Timothy Chappell. Mind Association Occasional Series. Philosophical Quarterly 58 (232):541–544.score: 9.0
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  27. Lynn Sumida Joy (1989). Pierre Gassendi. From Aristotelianism to a New Natural Philosophy,. Journal of the History of Philosophy 27 (3):476-479.score: 9.0
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  28. Ruiping Fan (2002). Reconsidering Surrogate Decision Making: Aristotelianism and Confucianism on Ideal Human Relations. Philosophy East and West 52 (3):346-372.score: 9.0
    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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  29. Ruth Groff & John Greco (eds.) (2012). Powers and Capacities in Philosophy: The New Aristotelianism. Routledge.score: 9.0
    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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  30. Cary J. Nederman (1996). The Meaning of "Aristotelianism" in Medieval Moral and Political Thought. Journal of the History of Ideas 57 (4):563-585.score: 9.0
  31. T. D. J. Chappell (ed.) (2006). Values and Virtues: Aristotelianism in Contemporary Ethics. Oxford University Press.score: 9.0
    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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  32. Cornelis Hendrik Leijenhorst (2002). The Mechanisation of Aristotelianism: The Late Aristotelian Setting of Thomas Hobbes' Natural Philosophy. Brill.score: 9.0
    This book discusses the Aristotelian setting of Thomas Hobbes' main work on natural philosophy, "De Corpore (1655).
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  33. Mario Helbing & Michele Camerota (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.score: 9.0
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  34. Christopher A. Riddle (2009). Values and Virtues: Aristotelianism in Contemporary Ethics. International Journal of Philosophical Studies 17 (2):355 – 358.score: 9.0
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  35. Marian Broda (2002). Russia and the West: The Root of the Problem of Mutual Understanding. Studies in East European Thought 54 (1-2):7-24.score: 9.0
    I examine issues tied to the allegeddifficulties of mutual understanding betweenRussia and the West. I show that some of thebackground to these issues lies in thedifference of culturally grounded differencesin perceptual and conceptual schemata. In theWest, a broadly understood Aristotelianism andin Russia Neoplatonism designate dominantattitudes to the world. The Russian `lunar''consciousness, in comparison with the `solar''consciousness of the West, tends by and largeprecipitously to totalize the world, and theexperienced multiplicity of the real isreferred to its imagined center. The differencebetween (...)
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  36. Richard Kraut (1997). Aristotelianism and Libertarianism. Critical Review 11 (3):359-372.score: 9.0
    Abstract In Liberty and Nature, Rasmussen and Den Uyl use an Aristotelian conception of the human good to provide a foundation for libertarianism. Their principal argument is that intelligence and virtue are necessary ingredients in every flourishing human life, but since these are not goods that the state can distribute to individuals, governments can play only a modest role in promoting the common good. The state best promotes the well?being of its citizens by allowing them to, pursue happiness in (...)
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  37. Mikhail Epstein (2006). The Demise of the First Secularization: The Church of Gogol and the Church of Belinsky. [REVIEW] Studies in East European Thought 58 (2):95 - 105.score: 9.0
    The article presents Gogol as marking the end of a century-long phase of secularism in Russian culture, from Peter the Great to Pushkin, and as the first writer to represent the cultural phenomenon of the ‘New Middle Ages’ and renewed religious zeal, first described by Berdyaev; further, it highlights some commonalities between Gogol and Belinsky and takes Belinsky as a leading instance of ‘religious atheism’. The article goes on to consider Russian culture’s need for neutral ‘middle ground’ between its multiple (...)
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  38. Thomas Frangenberg (1991). Perspectivist Aristotelianism: Three Case-Studies of Cinquecento Visual Theory. Journal of the Warburg and Courtauld Institutes 54:137-158.score: 9.0
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  39. Ruth Groff (2012). Aristotelian Marxism/Marxist Aristotelianism: MacIntyre, Marx and the Analysis of Abstraction. Philosophy and Social Criticism 38 (8):775-792.score: 9.0
  40. J. S. Maloy (2009). The Aristotelianism of Locke's Politics. Journal of the History of Ideas 70 (2):235-257.score: 9.0
  41. Andrea Falcon (2011). Aristotelianism in the First Century Bce: Xenarchus of Seleucia. Cambridge University Press.score: 9.0
    Machine generated contents note: Introduction; 1. Xenarchus: the man, his work, and his influence in antiquity; 2. Texts, translations, and notes; Conclusion; Appendix. Vestiges of Xenarchus in the Middle Ages.
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  42. Lloyd P. Gerson (1983). The Aristotelianism of Joseph Owens. Ancient Philosophy 3 (1):72-81.score: 9.0
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  43. Cary J. Nederman & J. Brückmann (1983). Aristotelianism in John of Salisbury's. Journal of the History of Philosophy 21 (2).score: 9.0
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  44. Carol Poster (2008). Whose Aristotle? Which Aristotelianism?: A Historical Prolegomenon to Thomas Farrell's Norms of Rhetorical Culture. Philosophy and Rhetoric 41 (4):pp. 375-397.score: 9.0
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  45. Renzo Sereno (1938). The Anti-Aristotelianism of Gaetano Mosca and its Fate. Ethics 48 (4):509-518.score: 9.0
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  46. Lloyd P. Gerson (2012). Thomas Benatouil, Emanuele Maffi, Franco Trabattoni (Eds.), Plato, Aristotle, or Both? Dialogues Between Platonism and Aristotelianism in Antiquity. Europaea Memoria. Reihe I. Studien, Bd. 85. Diatribai 4. Hildesheim/Zurich/New York: Georg Olms Verlag, 2011. Pp. Ix+278. ISBN 9783487145457. 42.80 (Pb). [REVIEW] International Journal of the Platonic Tradition 6 (2):219-223.score: 9.0
    This article is currently available as a free download on ingentaconnect.
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  47. 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.score: 9.0
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  48. Heinrich Kuhn, Aristotelianism in the Renaissance. Stanford Encyclopedia of Philosophy.score: 9.0
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  49. Cary J. Nederman & J. Brückmann (1983). Aristotelianism in John of Salisbury's Policraticus. Journal of the History of Philosophy 21 (2):203-229.score: 9.0
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  50. John R. Wallach (1992). Contemporary Aristotelianism. Political Theory 20 (4):613-641.score: 9.0
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