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  1. Animism, Aristotelianism, and the Legacy of William Gilbert’s De Magnete.Jeff Kochan - 2021 - Perspectives on Science 29 (2):157-188.
    William Gilbert’s 1600 book, De magnete, greatly influenced early modern natural philosophy. The book describes an impressive array of physical experiments, but it also advances a metaphysical view at odds with the soon to emerge mechanical philosophy. That view was animism. I distinguish two kinds of animism – Aristotelian and Platonic – and argue that Gilbert was an Aristotelian animist. Taking Robert Boyle as an example, I then show that early modern arguments against animism were often effective only against Platonic (...)
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  2. Aristotle on the Unity of the Nutritive and Reproductive Functions.Cameron F. Coates & James G. Lennox - 2020 - Phronesis 65 (4):414-466.
    In De Anima 2.4, Aristotle claims that nutritive soul encompasses two distinct biological functions: nutrition and reproduction. We challenge a pervasive interpretation which posits ‘nutrients’ as the correlative object of the nutritive capacity. Instead, the shared object of nutrition and reproduction is that which is nourished and reproduced: the ensouled body, qua ensouled. Both functions aim at preserving this object, and thus at preserving the form, life, and being of the individual organism. In each case, we show how Aristotle’s detailed (...)
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  3. Why Did Aristotle Invent the Material Cause ? The Early Development of the Concept of Hê Hylê.Monte Ransome Johnson - 2020 - In Pierre Pellegrin & Françoise Graziani (eds.), L'HÉRITAGE D'ARISTOTE AUJOURD'HUI : NATURE ET SOCIÉTÉ. Alessandria: Editzioni dell'Orso. pp. 59-86.
    I present a developmental account of Aristotle’s concept of hê hylê (usually translated “the matter”), focused the earliest developments. I begin by analyzing fragments of some lost early works and a chapter of the Organon, texts which indicate that early in his career Aristotle had not yet begun to use he hylê in a technical sense. Next, I examine Physics II 3, a chapter in which Aristotle conceives of he hylê not as a kind of cause in its own right, (...)
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  4. Constitution and Dependence.David Mark Kovacs - 2020 - Journal of Philosophy 117 (3):150-177.
    Constitution is the relation that holds between an object and what it is made of: statues are constituted by the lumps of matter they coincide with; flags, one may think, are constituted by colored pieces of cloth; and perhaps human persons are constituted by biological organisms. Constitution is often thought to be a.
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  5. Aristotle on the Purity of Forms in Metaphysics Z.10–11.Samuel Meister - 2020 - Ergo: An Open Access Journal of Philosophy 7 (1):1-33.
    Aristotle analyses a large range of objects as composites of matter and form. But how exactly should we understand the relation between the matter and form of a composite? Some commentators have argued that forms themselves are somehow material, that is, forms are impure. Others have denied that claim and argued for the purity of forms. In this paper, I develop a new purist interpretation of Metaphysics Z.10-11, a text central to the debate, which I call 'hierarchical purism'. I argue (...)
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  6. A Theory of Evolution as a Process of Unfolding.Agustin Ostachuk - 2020 - Cosmos and History: The Journal of Natural and Social Philosophy 16 (1):347-379.
    In this work I propose a theory of evolution as a process of unfolding. This theory is based on four logically concatenated principles. The principle of evolutionary order establishes that the more complex cannot be generated from the simpler. The principle of origin establishes that there must be a maximum complexity that originates the others by logical deduction. Finally, the principle of unfolding and the principle of actualization guarantee the development of the evolutionary process from the simplest to the most (...)
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  7. Aristotle's Ontology of Change.Mark Sentesy - 2020 - Chicago, IL, USA: Northwestern University Press.
    This book investigates what change is, according to Aristotle, and how it affects his conception of being. Mark Sentesy argues that change leads Aristotle to develop first-order metaphysical concepts such as matter, potency, actuality, sources of being, and the teleology of emerging things. He shows that Aristotle’s distinctive ontological claim—that being is inescapably diverse in kind—is anchored in his argument for the existence of change. -/- Aristotle may be the only thinker to have given a noncircular definition of change. When (...)
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  8. The Supposed Material Cause in Posterior Analytics 2.11.Nathanael Stein - 2020 - Phronesis 66 (1):27-51.
    Aristotle presents four causes in Posterior Analytics 2.11, but where we expect matter we find instead the confusing formula, ‘what things being the case, necessarily this is the case’, and an equally confusing example. Some commentators infer that Aristotle is not referring to matter, others that he is but in a non-standard way. I argue that APo. 94a20-34 presents not matter, but determination by general features or facts, including facts about something’s genus. The closest connection to matter is Aristotle’s view (...)
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  9. Aristotle's Four Causes of Action.Bryan C. Reece - 2019 - Australasian Journal of Philosophy 97 (2):213-227.
    Aristotle’s typical procedure is to identify something's four causes. Intentional action has typically been treated as an exception: most think that Aristotle has the standard causalist account, according to which an intentional action is a bodily movement efficiently caused by an attitude of the appropriate sort. I show that action is not an exception to Aristotle’s typical procedure: he has the resources to specify four causes of action, and thus to articulate a powerful theory of action unlike any other on (...)
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  10. Form und Materie bei Aristoteles Erster Teil: Das Enigma Metaphysik Zeta 3.Gianluigi Segalerba - 2019 - Analele Universitǎţii Din Craiova, Seria: Filosofie 44 (2):5-43.
    This essay is the first part of an analysis on the form and matter in the works of Aristotle. Within the whole analysis, I shall examine passages taken from different works of Aristotle that are relevant to the investigation on form and matter. In this essay, I shall focus exclusively on the chapter Metaphysics Zeta 3. The concepts of substance, matter, ontological subject, form, composite substance, this something and separated, which are consistently used by Aristotle within the development of the (...)
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  11. Colloquium 2 Genesis and the Priority of Activity in Aristotle’s Metaphysics IX.8.Mark Sentesy - 2019 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 34 (1):43-70.
    This paper clarifies the way Aristotle uses generation to establish the priority of activity in time and in being. It opens by examining the concept of genetic priority. The argument for priority in beinghood has two parts. The first part is a synthetic argument that accomplishment is the primary kind of source, an argument based on the structure of generation. The second part engages three critical objections to the claim that activity could be an accomplishment: activity appears to lack its (...)
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  12. Beyond Acting and Being Acted Upon.Emanuela Bianchi - 2018 - Philosophy Today 62 (3):1025-1036.
  13. Physicalism and the Sortalist Conception of Objects.Jonah Goldwater - 2018 - Synthese 195 (12):5497-5519.
    The central claim of this paper is that the Aristotelian metaphysics of objects is incompatible with physicalism. This includes the contemporary variant of Aristotelianism I call ‘sortalism’. The core reason is that an object’s identity as an instance of a (natural) kind, as well as its consequent persistence conditions, is neither physically fundamental nor determined by what is physically fundamental. The argument for the latter appeals to what is commonly known as ‘the grounding problem’; in particular I argue that the (...)
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  14. Matter Without Form: The Ontological Status of Christ's Dead Body.Andrew J. Jaeger & Jeremy Sienkiewicz - 2018 - Journal of Analytic Theology 6:131-145.
    In this paper, we provide an account of the ontological status of Christ’s dead body, which remained in the tomb during the three days after his crucifixion. Our account holds that Christ’s dead body – during the time between his death and resurrection – was prime matter without a substantial form. We defend this account by showing how it is metaphysically possible for prime matter to exist in actuality without substantial forms. Our argument turns on the truth of two theses: (...)
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  15. Aristotle on the Naturalness of Death From Old Age.Tufan Kıymaz - 2018 - Mediterranean Journal of Humanities.
    In this work, I explore and critically evaluate Aristotle’s views on the naturalness of dying from old age. His views are not straightforward, because Aristotle regards old age as a kind of decay and he talks about decay sometimes as natural and sometimes as unnatural. Nature, according to Aristotle, has two aspects, matter and form. I argue that, in Aristotle’s system, decay is always materially natural but formally unnatural. Likewise, natural death is death caused by old age and although getting (...)
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  16. Refining the Material Substance: Aristotle's Program in Metaphysics H1-5.Fabian Mié - 2018 - Síntesis: Revista de Filosofía 1 (2):54-100.
  17. Determinables and Determinates.Wilson M. Jessica - 2017 - The Stanford Encyclopedia of Philosophy.
    This is a comprehensive discussion of determinables, determinates, and their relation ('determination', for short), covering the historical development of these notions, the theoretical options for understanding them, and certain of their contemporary applications.
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  18. Aristotle's Metaphysics.S. Marc Cohen - 2016 - Stanford Encyclopedia of Philosophy.
    The first major work in the history of philosophy to bear the title "Metaphysics" was the treatise by Aristotle that we have come to know by that name. But Aristotle himself did not use that title or even describe his field of study as 'metaphysics'; the name was evidently coined by the first century C.E. editor who assembled the treatise we know as Aristotle's Metaphysics out of various smaller selections of Aristotle's works. The title 'metaphysics' -- literally, 'after the Physics' (...)
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  19. The Principle of Life: from Aristotelian Psyche to Drieschian Entelechy.Agustin Ostachuk - 2016 - Ludus Vitalis 24 (45):37-59.
    Is life a simple result of a conjunction of physico-chemical processes? Can be reduced to a mere juxtaposition of spatially determined events? What epistemology or world-view allows us to comprehend it? Aristotle built a novel philosophical system in which nature is a dynamical totality which is in constant movement. Life is a manifestation of it, and is formed and governed by the psyche. Psyche is the organizational principle of the different biological levels: nutritive, perceptive and intelective. Driesch's crucial experiment provided (...)
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  20. Formal Proper Parts Through Strong Supplementation: A Reply to Bennett.Christopher M. P. Tomaszewski - 2016 - Southern Journal of Philosophy 54 (4):521-526.
    Kathrin Koslicki argues that ordinary material objects like tables and motorcycles have formal proper parts that structure the material proper parts. Karen Bennett rejects a key premise in Koslicki's argument according to which the material ingredient out of which a complex material object is made is a proper part of that object. Koslicki defends this premise with a principle motivated by its power to explain three important phenomena of material composition. But these phenomena can be equally well explained by a (...)
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  21. Capacities and the Eternal in Metaphysics Θ.8 and De Caelo.Christopher Frey - 2015 - Phronesis 60 (1):88-126.
    _ Source: _Volume 60, Issue 1, pp 88 - 126 The dominant interpretation of Metaphysics Θ.8 commits Aristotle to the claim that the heavenly bodies’ eternal movements are not the exercises of capacities. Against this, I argue that these movements are the result of necessarily exercised capacities. I clarify what it is for a heavenly body to possess a nature and argue that a body’s nature cannot be a final cause unless the natural body possesses capacities that are exercised for (...)
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  22. From Blood to Flesh: Homonymy, Unity, and Ways of Being in Aristotle.Christopher Frey - 2015 - Ancient Philosophy 35 (2):375-394.
    My topic is the fundamental Aristotelian division between the animate and the inanimate. In particular, I discuss the transformation that occurs when an inanimate body comes to be ensouled. When nutriment is transformed into flesh it is first changed into blood. I argue that blood is unique in being, at one and the same time, both animate and inanimate; it is inanimate nutriment in actuality (or in activity) and animate flesh in potentiality (or in capacity). I provide a detailed exposition (...)
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  23. Two Conceptions of Soul in Aristotle.Christopher Frey - 2015 - In David Ebrey (ed.), Theory and Practice in Aristotle's Natural Science. Cambridge: Cambridge University Press. pp. 137-160.
    Aristotle outlines two methods in De Anima that one can employ when one investigates the soul. The first focuses on the exercises of a living organism’s vital capacities and the proper objects upon which these activities are directed. The second focuses on a living organism’s nature, its internal principle of movement and rest, and the single end for the sake of which this principle is exercised. I argue that these two methods yield importantly different, and prima facie incompatible, views about (...)
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  24. The Causal Priority of Form in Aristotle.Kathrin Koslicki - 2014 - Studia Philosophica Estonica 7 (2):113.
    In various texts, Aristotle assigns priority to form, in its role as a principle and cause, over matter and the matter-form compound. Given the central role played by this claim in Aristotle's search for primary substance in the Metaphysics, it is important to understand what motivates him in locating the primary causal responsibility for a thing's being what it is with the form, rather than the matter. According to Met. Theta.8, actuality [ energeia / entelecheia ] in general is prior (...)
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  25. John Duns Scotus and the Ontology of Mixture.Lucian Petrescu - 2014 - Res Philosophica 91 (3):315-337.
    This paper presents Duns Scotus’s theory of mixture in the context of medieval discussions over Aristotle’s theory of mixed bodies. It revisits the accounts of mixture given by Avicenna, Averroes, and Thomas Aquinas, before presenting Scotus’s account as a reaction to Averroes. It argues that Duns Scotus rejected the Aristotelian theory of mixture altogether and that his account went contrary to the entire Latin tradition. Scotus denies that mixts arise out of the four classical elements and he maintains that both (...)
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  26. Editorial- Aristotelian Metaphysics: Essence and Ground.Riin Sirkel & Tuomas E. Tahko - 2014 - Studia Philosophica Estonica 7 (2).
    This special issue centers around Aristotelian metaphysics, construed broadly to cover both scholarly research on Aristotle’s metaphysics, as well as work by contemporary metaphysicians on Aristotelian themes. It focuses on two themes in Aristotelian metaphysics, namely essence and grounding, and their connections. A variety of related questions regarding dependence, priority, fundamentality, explanation, causation, substance, and modality also receive attention.
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  27. Beyond Ousiodic Ontology: Reflections on John McCumber’s On Philosophy: Notes From a Crisis.Julia Sushytska - 2014 - Philosophy Today 58 (4):729-744.
    John McCumbers’ book On Philosophy: Notes from a Crisis challenges the key dichotomy of Western philosophical tradition— the distinction between form, or οὐσία, and matter. This basic ontological distinction, first formulated by Aristotle, appears under different guises throughout the history of Western thought, making oppression integral to philosophy, and leading the discipline into the situation of a major crisis, in which, as McCumber eloquently argues, philosophy and philosophers find themselves today. In this essay I argue that by developing the notion (...)
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  28. Rola negacji w opisie świata według arystotelesowskiej Metafizyki.Jan Bigaj - 2012 - Argument: Biannual Philosophical Journal 2 (2):265 - 292.
    The Role of Negation in the Description of the World According to Aristote’s Metaphysics. The notions of ‘being’ and ‘non-being’ have entered philosophical language, forming the basis of ontology and meontology, as the counterparts of the Greek expressions to on and to me on (nominalised forms, affirmative and negative, of the participle of the verb einai). Originally, however, these expressions did not have any objectifying meaning, but played the role of meta-language names, representing the copula einai in all its forms, (...)
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  29. The Limits of Hylomorphism.Teresa Britton - 2012 - Metaphysica 13 (2):145-153.
    Aristotle’s theory of physical objects, hylomorphism, has resurfaced in contemporary metaphysics. In its current version, hylomorphism is proposed as a general theory of mereology, its purview extending beyond material objects to chemical composites, events, and non-physical mathematical, linguistic, and musical objects. While I agree that hylomorphism works well in all of the newly proposed applications, it fails as a theory of properties and their parts. I show that this is the case and then theorize about why this is so.
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  30. Alteration and Persistence: Form and Matter in the Physics and Gen. Et Corr.S. Marc Cohen - 2012 - In Christopher Shields (ed.), The Oxford Handbook of Aristotle. Oup Usa. pp. 205.
    Aristotle takes up the topic of change (or coming-to-be and ceasing-to-be) in both the Physics and De Generatione et Corruptione. He distinguishes between simple coming-to-be (substantial change), as when something comes into existence, and qualified coming-to-be (accidental change), as when an already existing thing alters, or moves, or changes in some other way. But he also maintains a persistence principle: that in every change, whether simple or qualified, there is something that persists throughout the change. I examine the question of (...)
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  31. 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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  32. As quatro causas na filosofia da natureza de Aristóteles.Lucas Angioni - 2011 - Anais de Filosofia Clássica 10:1-19.
    I have two aims in this paper. First, I argue that, in Aristotle’s theory of the four causes, there is a basic and common feature by which all causes are causes: they all work in a triadic framework in which they explain why a given attribute holds of a given underlying thing. Secondly, I argue against a version of “compatibilism” according to which each kind of cause is complete in its own domain and does not compete with any other kind. (...)
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  33. O papel do Hilemorfismo nos príncipios do exame da constituição do ser vivo em Aristóteles.Rodrigo Romão de Carvalho - 2011 - Dissertation, Universidade de São Paulo
  34. Sobre perguntar por que o homem é homem (Metafísica, Z17).Raphael Zillig - 2011 - In Alfredo Storck & Raphael Zillig (eds.), Aristóteles: ensaios sobre ética e metafísica. Linus Editores. pp. 127-144.
  35. Die aristotelische Substanz als Wendepunkt in der Ontologie der Antike.Gianluigi Segalerba - 2010 - Archiv für Begriffsgeschichte (Sonderheft 8):161-172.
    This study shows that Aristotle’s introduction of the concept of substance represents a caesura in the history of ontology. The study takes two values for substance into consideration, which are a) substance as an organism (as a biological entity) and b) substance as essence, nature, form of an organism. Substances as organisms are biological concretized properties. Substance as form is the soul directing the organism and the development of the organism; the soul is both the principle of life of the (...)
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  36. Doing and Being: An Interpretation of Aristotle's Metaphysics Theta.Jonathan Beere - 2009 - Oxford University Press.
    Doing and Being confronts the problem of how to understand two central concepts of Aristotle's philosophy: energeia and dunamis.
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  37. The Four Causes.Boris Hennig - 2009 - Journal of Philosophy 106 (3):137-160.
    I will argue that Aristotle’s fourfold division of four causes naturally arises from a combination of two distinctions (a) between things and changes, and (b) between that which potentially is something and what it potentially is. Within this scheme, what is usually called the “efficient cause” is something that potentially is a certain natural change, and the “final cause” is, at least in a basic sense, what the efficient cause potentially is. I will further argue that the essences of things (...)
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  38. Substância e Unidade em Aristóteles.Mateus Ricardo Fernandes Ferreira - 2008 - Dissertation, University of Campinas
  39. Aspekte der Substanz bei Aristoteles.Gianluigi Segalerba - 2008 - In Gianluigi Segalerba, Antonella Lang-Balestra & Holger Gutschmidt (eds.), Substantia - Sic et Non. Frankfurt am Main, Germany: Ontos. pp. 35-84.
    The study deals with the main aspects of substance in the works of Aristotle. The presence of a plurality of values for substance is the central idea of the study; in particular, substance has 1) the value of living biological entity and 2) the value of form of the biological entity; both values are fundamental components of Aristotle's theory of substance. The prevalence, in the works of Aristotle, of the first or of the second of the two values depends on (...)
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  40. A Noção Aristotélica de Matéria.Lucas Angioni - 2007 - Cadernos de História E Filosofia da Ciência 17 (1):47-90.
    I discuss some of Aristotle’s scattered remarks from which one can construct his conception of matter. Aristotle seems to oscillate between two conceptions: one in which matter is the principle of becoming, another in which matter is a constituent element with no contribution for processes of becoming. Sometimes Aristotle takes matter as a thing independent in itself, and the correlated form is a feature that does not contribute to the matter’s essence, nor is a necessary condition for its existence. But (...)
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  41. Organic Unity and the Matter of Man.Christopher Frey - 2007 - Oxford Studies in Ancient Philosophy 32:167-204.
  42. Potentiality and the Matter of Composite Substance.Jonathan Beere - 2006 - Phronesis 51 (4):303-329.
    The paper examines the connection between Aristotle's theory of generated substance and his notion of potentiality in "Metaphysics" Θ.7. Aristotle insists that the matter of a substance is not what that substance is, against a competing view that was widely held both in his day and now. He coined the term thaten (ἐ[unrepresentable symbol]νινονον) in order to make this point. The term highlights a systematic correspondence between the metaphysics of matter and of quality: the relationship between a thing and its (...)
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  43. Aristotle’s Mereology And The Status Of Form.Kathrin Koslicki - 2006 - Journal of Philosophy 103 (12):715-736.
    In a difficult but fascinating passage in Metaphysics Z.17, Aristotle puts forward a proposal, by means of a regress argument, according to which a whole or matter/form-compound is one or unified, in contrast to a heap, due to the presence of form or essence. This proposal gives rise to two central questions: (i) the question of whether form itself is to be viewed, literally and strictly speaking, as part of the matter/form-compound; and (ii) the question of whether form is to (...)
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  44. Comentários ao Livro XII da “Metafísica” de Aristóteles.Lucas Angioni - 2005 - Cadernos de História E Filosofia da Ciéncia 15 (1).
    Commentary on Aristotle's Metaphysics Lambda. It accompanies the translation of Aristotle's Metaphysics Lambda into Portuguese in the same volume of the journal.
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  45. A Filosofia da Natureza de Aristóteles.Lucas Angioni - 2004 - Ciência and Ambiente 28.
    A filosofia da natureza de Aristóteles muitas vezes é apresentada como um capítulo inteiramente ultrapassado na história do pensamento: um “finalismo antiquado”, antropocêntrico, avesso à mensuração exata das condições materiais subjacentes aos fenômenos. Essa perspectiva, no entanto, é inadequada: não atenta para o papel relevante que Aristóteles atribui à matéria na explicação dos fenômenos naturais, assim como não atina com o real significado da teleologia aristotélica. Na contra-mão dessa perspectiva apressada, procuramos mostrar que, no cerne da filosofia aristotélica da natureza, (...)
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  46. Santayana on the Matter of Aristotle.Angus Kerr-Lawson - 2003 - Transactions of the Charles S. Peirce Society 39 (3):349 - 371.
  47. Aristóteles: Metafísica, Livros VII-VIII.Lucas Angioni - 2002, 2005 - Campinas, Brazil: Instituto de Filosofia e Ciências Humanas da Unicamp.
    Tradução dos livros Z e H da Metafísica de Aristóteles, com introdução e notas. Translation of Aristotle's Metaphysics Books VII and VIII into Portuguese, with Introduction and Notes.
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  48. A Map of Metaphysics Zeta.Myles Burnyeat - 2001 - Mathesis.
  49. 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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  50. Note su Ousia.Gianluigi Segalerba - 2001 - ETS.
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