Search results for 'atomism, Aristotle' (try it on Scholar)

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  1. Thomas P. Aristotle, Theodore E. Kiernan & James (1962). Aristotle Dictionary. P. Owen.
     
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  2. Francis Aristotle, C. Macpherson & Whittingham (1854). Aristotle on Pleasure a Translation of Part of the Seventh Book of the Nicomachean Ethics. With Notes. Francis Macpherson.
     
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  3.  22
    John King-Farlow (1985). Facts, Agency and Aristotle's “Is”: Logical Atomism in Early Metaphysics? Metaphilosophy 16 (2‐3):166-177.
  4. D. Kahn (2001). Between Atomism, Alchemiy and Theology: Reception of Antoine de Villon's and Etienne de Clave's Refutation of Aristotle, Paracelsus and the Cabalists (August 24-25, 1624). [REVIEW] Annals of Science 58 (3):241-286.
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  5. David J. Furley (1976). Aristotle and the Atomists on Motion in a Void. In Peter K. Machamer & Robert G. Turnbull (eds.), Motion and Time, Space and Matter. Ohio State University Press 83--100.
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  6.  7
    William Newman (2009). The Significance of "Chymical Atomism". Early Science and Medicine 14 (1):248-264.
    The historical treatment of atomism and the mechanical philosophy largely neglects what I call "chymical atomism," namely a type of pre-Daltonian corpuscular matter theory that postulated particles of matter which were operationally indivisible. From the Middle Ages onwards, alchemists influenced by Aristotle's Meteorology, De caelo, and De generatione et corruptione argued for the existence of robust corpuscles of matter that resisted analysis by laboratory means. As I argue in the present paper, this alchemical tradition entered the works of Daniel (...)
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  7.  22
    Travis Dumsday (2015). Some Ontological Consequences of Atomism. Ratio 28 (2):119-134.
    Is there a fundamental layer of objects in nature? And if so what sorts of things populate it? Among those who answer ‘yes’ to the first question, a common answer to the second is ‘atoms,’ where an atom is understood in the original sense of an object that is spatially unextended, indivisible, and wholly lacking in proper parts. Here I explore some of the ontological consequences of atomism. First, if atoms are real, then whatever motion they appear to undergo must (...)
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  8.  22
    Andrew Gregory (2001). Aristotle, Dynamics and Proportionality. Early Science and Medicine 6 (1):1-21.
    What ought we to make of Aristotle's apparently disparate comments on bodies in motion? I argue that Aristotle is concerned with a higher level project than dynamics and that is the establishment of a coherent theory of change in general. This theory is designed to avoid the paradoxes and infinities that Aristotle finds in Eleatic, Heraclitean and atomist accounts, notably in relation to comparatives such as 'quicker' and 'slower'. This theory relies on a broad application of proportionality (...)
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  9.  13
    Lukáš Novák (2009). Conceptual Atomism, “Aporia Generis” and a Way Out for Leibniz and the Aristotelians. Studia Neoaristotelica 6 (1):15-49.
    De modo, quo Leibniz et Aristotelici aporiam generis solvere possunt, doctrina de conceptibus simpliciter simplicibus non respuendaDoctrina de conceptibus simpliciter simplicibus, in quos omnes notiones ultimatim possunt resolvi, (a recentioribus “atomismus conceptualis” vocata) firmiter irradicata est in occidentali philosophica traditione. Originem suam quidem ab Aristotele trahens semper apud peripateticos adfuit, purissime tamen expressa in operibus Leibnitii invenitur. Nihilominus, ab initio haec doctrina etiam difficultate quadam patiebatur, quae “aporia generis” vulgo dicitur. Difficillime est enim explicatu, quomodo simplicitas absoluta conceptuum primitivorum (seu (...)
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  10. Ralph Edward Kenyon (1994). Atomism and Infinite Divisibility. Dissertation, University of Massachusetts Amherst
    This work analyzes two perspectives, Atomism and Infinite Divisibility, in the light of modern mathematical knowledge and recent developments in computer graphics. A developmental perspective is taken which relates ideas leading to atomism and infinite divisibility. A detailed analysis of and a new resolution for Zeno's paradoxes are presented. Aristotle's arguments are analyzed. The arguments of some other philosophers are also presented and discussed. All arguments purporting to prove one position over the other are shown to be faulty, mostly (...)
     
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  11.  8
    D. W. Hamlyn & David J. Furley (1968). Two Studies in the Greek Atomists. Philosophical Quarterly 18 (71):166.
  12. David J. Furley (1967). Two Studies in the Greek Atomists: Study I, Indivisible Magnitudes; Study Ii, Aristotle and Epicurus on Voluntary Action. Princeton, N.J.,Princeton University Press.
  13.  49
    Devin Henry (forthcoming). The Failure of Evolution in Antiquity. In Georgia Irby (ed.), Blackwell Companion to Ancient Science, Medicine and Technology. Wiley-Blackwell
    The intellectual history of evolutionary theory really does not begin in earnest until the late seventeenth/early eighteenth century. Prior to that, the idea that species might have evolved over time was not a serious possibility for most naturalists and philosophers. There is certainly no substantive debate in antiquity about evolution in the modern sense. There were really only two competing explanations for how living things came to have the parts they do: design or blind chance. Ancient Greek Atomism, for example, (...)
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  14.  47
    James F. Ross, The Fate of the Analysts: Aristotle's Revenge*: Software Everywhere.
    SUMMARY: If you think of analytic philosophy as disciplined argumentation, but with distinctive doctrinal commitments [to: positivism, logical atomism, ideal languages, verificationism, physicalistic reductionism, materialism, functionalism, connectivism, computational accounts of perception, and inductive accounts of language learning], then THAT analytic philosophy is fast going the way of acid rock and the plastic LP. Not because the method has betrayed the doctrines. Rather, the doctrines disintegrate under the method.
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  15.  6
    John E. Murdoch (2009). Beyond Aristotle : Indivisibles and Infinite Divisibility in the Later Middle Ages. In Christophe Grellard & Aurélien Robert (eds.), Atomism in Late Medieval Philosophy and Theology. Brill 9--15.
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  16. Anne Newstead (2001). Aristotle and Modern Mathematical Theories of the Continuum. In Demetra Sfendoni-Mentzou & James Brown (eds.), Aristotle and Contemporary Philosophy of Science. Peter Lang
    This paper is on Aristotle's conception of the continuum. It is argued that although Aristotle did not have the modern conception of real numbers, his account of the continuum does mirror the topology of the real number continuum in modern mathematics especially as seen in the work of Georg Cantor. Some differences are noted, particularly as regards Aristotle's conception of number and the modern conception of real numbers. The issue of whether Aristotle had the notion of (...)
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  17. Mohan Matthen (2009). Why Does Earth Move to the Center? An Examination of Some Explanatory Strategies in Aristotle's Cosmology. In Alan C. Bowen & Christian Wildberg (eds.), New Perspectives on Aristotle's De Caelo. Brill 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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  18. Devin Henry (2009). Aristotle’s Generation of Animals. 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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  19.  16
    Maria Magoula Adamos (2001). Aristotle on Emotions and Contemporary Psychology. In D. Sfendoni-Mentzou J. Hattiangdi & D. Johnson (eds.), Aristotle and Contemporary Science. Peter Lang 226-235.
    Aristotle has always been seriously considered on almost every philosophical topic (metaphysics, logic, ethics politics, etc.). Yet, his extremely insightful theory of emotions, which in many ways anticipates contemporary theories, has been virtually ignored by philosophers and psychologists alike. Those who write on the topic rarely mention Aristotle, unless they are concerned with the historical theories of emotions. However, Aristotle, who was a psychologist as well as a philosopher, was very much interested in emotions and he discusses (...)
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  20.  10
    Aristotle, Renford Bambrough & Susanne Bobzien (2011). The Philosophy of Aristotle. [REVIEW] Signet Classics.
    A selection of Aristotle's most important philosophical works in English translation with an introduction and comments by Renford Bambrough with emphasis on metaphysical questions and a new afterword by Susanne Bobzien that focuses on how to study Aristotle and on Aristotle on determinism and freedom.
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  21.  65
    Caleb Cohoe (forthcoming). 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. 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 (...)
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  22. Bertrand Russell (1985). The Philosophy of Logical Atomism. Open Court.
    THE PHILOSOPHY which I advocate is generally regarded as a species of realism, and accused of inconsistency because of the elements in it which seem contrary to that doctrine. For my part, I do not regard the issue between realists and their opponents as a funda- mental one; I could alter my view on this issue without changing my mind as to any of the doctrines upon which I wish to lay stress. I hold that logic is what is fundamental (...)
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  23. John Corcoran (1974). Aristotle's Natural Deduction System. In Ancient Logic and its Modern Interpretations. Boston,Reidel 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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  24.  71
    Marta Jimenez (2016). Aristotle on Becoming Virtuous by Doing Virtuous Actions. Phronesis 61 (1):3-32.
    Aristotle ’s claim that we become virtuous by doing virtuous actions raises a familiar problem: How can we perform virtuous actions unless we are already virtuous? I reject deflationary accounts of the answer given in _Nicomachean Ethics_ 2.4 and argue instead that proper habituation involves doing virtuous actions with the right motive, i.e. for the sake of the noble, even though learners do not yet have virtuous dispositions. My interpretation confers continuity to habituation and explains in a non-mysterious way (...)
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  25.  98
    Leone Gazziero (2015). Exempla Docent. How to Make Sense of Aristotle’s Examples of the Fallacy of Accident (Doxography Matters). Acta Philosophica 24 (2):333-354.
    Scholarly dissatisfaction with Aristotle’s fallacy of accident has traditionally focused on his examples, whose compatibility with the fallacy’s definition has been doubted time and again. Besides a unified account of the fallacy of accident itself, the paper provides a formalized analysis of its several examples in Aristotle’s Sophistici elenchi. The most problematic instances are dealt with by means of an internal reconstruction of their features as conveyed by Aristotle’s text and an extensive survey of their interpretation in (...)
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  26. Piotr Kulicki (2002). Remarks on Axiomatic Rejection in Aristotle’s Syllogistic. 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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  27.  97
    Susanne Bobzien (2014). Aristotle’s Nicomachean Ethics 3.5, 1113b7-8 and Free Choice. 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 (...)
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  28. John Corcoran, JUNE 2015 UPDATE: A BIBLIOGRAPHY: JOHN CORCORAN's PUBLICATIONS ON ARISTOTLE 1972–2015.
    JUNE 2015 UPDATE: A BIBLIOGRAPHY: JOHN CORCORAN’S PUBLICATIONS ON ARISTOTLE 1972–2015 By John Corcoran -/- This presentation includes a complete bibliography of John Corcoran’s publications relevant to his research on Aristotle’s logic. Sections I, II, III, and IV list 21 articles, 44 abstracts, 3 books, and 11 reviews. It starts with two watershed articles published in 1972: the Philosophy & Phenomenological Research article from Corcoran’s Philadelphia period that antedates his Aristotle studies and the Journal of Symbolic Logic (...)
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  29. Caleb Murray Cohoe (2014). Nous in Aristotle's De Anima. 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, (...)
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  30.  13
    Jozef Müller (2016). The Politics of Aristotle’s Criticism of Plato’s Republic. In Sharon Weisser & Naly Thaler (eds.), Strategies of Polemics in Greek and Roman Philosophy. Brill 93-112.
    In this paper, I concentrate on some of the more peculiar, perhaps even polemical, features of Aristotle’s discussions of Plato’s Republic in the second book of the Politics. These features include Aristotle’s several rather sharp or ironic remarks about Socrates and his project in the Republic, his use of rhetorical questions, or his tendency to bring out the most extreme consequences of Socrates’s theory (such as that it will destroy the polis and that it will lead to incestuous (...)
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  31.  61
    John Corcoran (2015). Aristotle’s Semiotic Triangles and Pyramids. Bulletin of Symbolic Logic 21 (1):198-9.
    Imagine an equilateral triangle “pointing upward”—its horizontal base under its apex angle. A semiotic triangle has the following three “vertexes”: (apex) an expression, (lower-left) one of the expression’s conceptual meanings or senses, and (lower-right) the referent or denotation determined by the sense [1, pp. 88ff]. One example: the eight-letter string ‘coleslaw’ (apex), the concept “coleslaw” (lower-left), and the salad coleslaw (lower-right) [1, p. 84f]. Using Church’s terminology [2, pp. 6, 41]—modifying Frege’s—the word ‘coleslaw’ expresses the concept “coleslaw”, the word ‘coleslaw’ (...)
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  32. Thaddeus Metz (2012). Ethics in Aristotle and in Africa: Some Points of Contrast. Phronimon 13 (2):99-117.
    In this article I compare and, especially, contrast Aristotle’s conception of virtue with one typical of sub-Saharan philosophers. I point out that the latter is strictly other-regarding, and specifically communitarian, and contend that the former, while including such elements, also includes some self-regarding or individualist virtues, such as temperance and knowledge. I also argue that Aristotle’s conception of human excellence is more attractive than the sub-Saharan view as a complete account of how to live, but that the African (...)
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  33.  41
    Marc Gasser-Wingate (2016). Aristotle on Induction and First Principles. Philosophers' Imprint 16 (4).
    Aristotle's cognitive ideal is a form of understanding that requires a sophisticated grasp of scientific first principles. At the end of the Analytics, Aristotle tells us that we learn these principles by induction. But on the whole, commentators have found this an implausible claim: induction seems far too basic a process to yield the sort of knowledge Aristotle's account requires. In this paper I argue that this criticism is misguided. I defend a broader reading of Aristotelian induction, (...)
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  34. Susanne Bobzien (2013). Found in Translation: Aristotle’s Nicomachean Ethics 3.5, 1113b7-8 and its Reception. Oxford Studies in Ancient Philosophy 45 (2):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 (...)
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  35. John Milliken (2006). Aristotle's Aesthetic Ethics. Southern Journal of Philosophy 44 (2):319-339.
    It is sometimes asked whether virtue ethics can be assimilated by Kantianism or utilitarianism, or if it is a distinct position. A look atAristotle’s ethics shows that it certanly can be distinct. In particular, Aristotle presents us with an ethics of aesthetics in contrast to themore standard ethics of cognition: A virtuous agent identifies the right actions by their aesthetic qualities. Moreover, the agent’s concernwith her own aesthetic character gives us a key to the important role the emotions play (...)
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  36.  33
    Nancy Sherman (1997). Making a Necessity of Virtue: Aristotle and Kant on Virtue. Cambridge University Press.
    This book is the first to offer a detailed analysis of Aristotelian and Kantian ethics together, in a way that remains faithful to the texts and responsive to debates in contemporary ethics. Recent moral philosophy has seen a revival of interest in the concept of virtue, and with it a reassessment of the role of virtue in the work of Aristotle and Kant. This book brings that re-assessment to a new level of sophistication. Nancy Sherman argues that Kant preserves (...)
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  37. Uri D. Leibowitz (2013). Particularism in Aristotle's Nicomachean Ethics. Journal of Moral Philosophy 10 (2):121-147.
    In this essay I offer a new particularist reading of Aristotle’s Nicomachean Ethics. I argue that the interpretation I present not only helps us to resolve some puzzles about Aristotle’s goals and methods, but it also gives rise to a novel account of morality—an account that is both interesting and plausible in its own right. The goal of this paper is, in part, exegetical—that is, to figure out how to best understand the text of the Nicomachean Ethics. But (...)
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  38. Mark A. Johnstone (2013). Aristotle on Sounds. British Journal for the History of Philosophy 21 (5):631-48.
    In this paper I consider two related issues raised by Aristotle 's treatment of hearing and sounds. The first concerns the kinds of changes Aristotle takes to occur, in both perceptual medium and sense organs, when a perceiver hears a sounding object. The second issue concerns Aristotle 's views on the nature and location of the proper objects of auditory perception. I argue that Aristotle 's views on these topics are not what they have sometimes been (...)
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  39. Christiane Bailey (2011). The Genesis of Existentials in Animal Life: Heidegger's Appropriation of Aristotle's Ontology of Life. 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: (...)
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  40. Rachel Barney (2008). Aristotle's Argument for a Human Function. 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 (...)
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  41.  41
    May Sim (2007). Remastering Morals with Aristotle and Confucius. Cambridge University Press.
    Aristotle and Confucius are pivotal figures in world history; nevertheless, Western and Eastern cultures have in modern times largely abandoned the insights of these masters. Remastering Morals is the first book-length scholarly comparison of the ethics of Aristotle and Confucius. May Sim's comparisons offer fresh interpretations of the central teachings of both men. More than a catalog of similarities and differences, her study brings two great traditions into dialog so that each is able to learn from the other. (...)
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  42. Victor Caston (2002). Aristotle on Consciousness. Mind 111 (444):751-815.
    Aristotle's discussion of perceiving that we perceive has points of contact with two contemporary debates about consciousness: the first over whether consciousness is an intrinsic feature of mental states or a higher-order thought or perception; the second concerning the qualitative nature of experience. In both cases, Aristotle's views cut down the middle of an apparent dichotomy, in a way that does justice to each set of intuitions, while avoiding their attendant difficulties. With regard to the first issue?the primary (...)
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  43. Mark A. Johnstone (2012). Aristotle on Odour and Smell. Oxford Studies in Ancient Philosophy 43:143-83.
    The sense of smell occupies a peculiar intermediate position within Aristotle's theory of sense perception: odours, like colours and sounds, are perceived at a distance through an external medium of air or water; yet in their nature they are intimately related to flavours, the proper objects of taste, which for Aristotle is a form of touch. In this paper, I examine Aristotle's claims about odour and smell, especially in De Anima II.9 and De Sensu 5, to see (...)
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  44.  68
    Hasse Hamalainen (2015). Aristotle on The Cognition of Value. Journal of Ancient Philosophy 9 (1):88.
    In my paper, I defend an interpretation according to which Aristotle thinks in Nicomachean Ethics (EN) that the rational aspect of soul is needed in discerning which ends of desire would be good. Many interpreters have traditionally supported this, ‘rationalist’ line of interpreting Aristotle’s theory of value cognition. The rationalist interpretation has, however, recently come under a novel challenge from Jessica Moss (2011, 2012), but has not yet received a defence. Moss attempts to resurrect now virtually abandoned ‘anti-rationalist’ (...)
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  45. Ezio Di Nucci (2014). Aristotle and Double Effect. Journal of Ancient Philosophy 8 (1):20.
    There are some interesting similarities between Aristotle’s ‘mixed actions’ in Book III of the Nicomachean Ethics and the actions often thought to be justifiable with the Doctrine of Double Effect. Here I analyse these similarities by comparing Aristotle’s examples of mixed actions with standard cases from the literature on double effect such as, amongst others, strategic bombing, the trolley problem, and craniotomy. I find that, despite some common features such as the dilemmatic structure and the inevitability of a (...)
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  46. Mariska Leunissen & Allan Gotthelf (2010). What's Teleology Got to Do with It? A Reinterpretation of Aristotle's Generation of Animals V. 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 (...)
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  47. Mark Eli Kalderon (forthcoming). Aristotle on Transparency. In Thomas Crowther & Clare Mac Cumhail (eds.), Perceptual Ephemera.
    A puzzle about the presentation of objects located at a distance is seen to animate Aristotle's account of transparency in De Anima and De Sensu.
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  48.  85
    Lucas Angioni (2014). Defining Topics in Aristotle’s Topics VI. Philósophos - Revista de Filosofia 19 (2):151-193.
    I argue that Topics VI does not contain any serious theory about definitions, but only a collection of advices for formulating definitions in a dialectical context, namely, definitions aiming to catch what the opponent means. Topics VI is full of inconsistencies that can be explained away by this approach: the inconsistencies reflect "acceptable opinions about definitions" that distinct groups of interlocutors accept. I also argue that the "topoi" need not be pieces of serious theory Aristotle is commited to. The (...)
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  49.  95
    Paul Carron, A Case for Virtue: Aristotle’s Psychology and Contemporary Accounts of Emotion Regulation. 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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  50.  44
    Samuel H. Baker (2015). The Concept of Ergon: Towards An Achievement Interpretation of Aristotle's 'Function Argument'. 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 (...)
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