Aristotle: Perception

Edited by Caleb Cohoe (Metropolitan State University of Denver, University of Colorado Denver)
About this topic
Summary The largest area of debate in this category is about how Aristotle conceives of the changes involved in perception, changes he discusses in De Anima 2.5: does Aristotle think perception just is a type of physical or material change, the literalist position? Does he think that it's distinct from such changes but requires them, the intermediate position?  Does he think, on the contrary, that perception need not involve any material or physical changes in the bodily organ of perception? Other areas of discussion include explaining how the different sense modalities relate to each other and to the power of perception and discussing how perception supports and relates to phantasia and self-movement.
Key works Myles Burnyeat gives a comprehensive reading of De Anima 2.5, the key chapter on perception, a reading that now serves as the starting point for much contemporary discussion (Burnyeat 2002). Burnyeat himself defends the spiritualist position (Burnyeat 1992; Burnyeat 1995). Richard Sorabji is the most well known defender of the literalist intepretation (Sorabji 1992). Hendrik Lorenz has offered an intermediate position, emphasizing that the De Anima is primarily about the soul and thus we should not take Aristotle's emphasis on pscyhic changes as equivalent to denying the need for related physical or material changes (Lorenz 2007). Caston gives a helpful overview of the debate (Caston 2004). T.K. Johansen gives an overall account of the sense organs (Johansen 1997) while Mark Johnstone has helpful articles on the objects of particular sense modalities and the evidence they give for Aristotle's overall understanding of perception (Johnstone 2012Johnstone 2013). Johansen's book on the powers of the soul offers a detailed account of the way in which phantasia and self-movement depend on perception (Johansen 2012).
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  1. Form Without Matter: Empedocles and Aristotle on Color Perception.Mark Eli Kalderon - 2015 - Oxford University Press.
    Mark Eli Kalderon presents an original study of perception, taking as its starting point a puzzle in Empedocles' theory of vision: if perception is a mode of material assimilation, how can we perceive colors at a distance? Kalderon argues that the theory of perception offered by Aristotle in answer to the puzzle is both attractive and defensible.
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  2. Place of the Soul in the Philosophies of Aristotle and Mulla Sadra.Reza Akbabrian & Abulhassan Ghaffari - unknown - Kheradnameh Sadra Quarterly 56.
    Aristotle discusses the soul in itself in metaphysics, and as its relation to the body in physics. This issue originates in the division of sciences in Aristotle's works. The same trend continues in the works of the philosophers following him. Although Farabi presented a new classification of sciences, he maintained the main form of Aristotle's divisions and posed the related problems like him. Based on his fundamental theories, including the principiality of existence, gradation of being, and the trans-substantial motion, Mulla (...)
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  3. Pourquoi Aristote a Besoin de L'Imagination.Victor Caston & J. -L. Labarrière - forthcoming - Les Etudes Philosophiques.
    Le présent article offre une nouvelle interprétation du concept aristotélicien d' « imagination » ou phantasia par les moyens d'une lecture attentive du Traité de l'âme, III, 3, tout particulièrement de son début. Aristote soutient que ses prédécesseurs ne peuvent expliquer comment l'erreur se produit. Mais c'est également une difficulté pour sa propre explication des formes de base de la perception et de la pensée, et Aristote introduit la phantasia précisément pour répondre à cette question. Il soutient qu'elle ne peut (...)
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  4. Aristotle on Attention.Elena Cagnoli Fiecconi - forthcoming - Archiv für Geschichte der Philosophie.
    I argue that a study of the Nicomachean Ethics and of the Parva Naturalia shows that Aristotle had a notion of attention. This notion captures the common aspects of apparently different phenomena like perceiving something vividly, being distracted by a loud sound or by a musical piece, focusing on a geometrical problem. For Aristotle, these phenomena involve a specific selectivity that is the outcome of the competition between different cognitive stimuli. This selectivity is attention. I argue that Aristotle studied the (...)
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  5. Reply to Ganson.Mark Eli Kalderon - forthcoming - In Henrik Lagerlund & Mikko Yrjönsuuri (eds.), Mechanisms of Sense perception. Springer.
    A reply to Todd Ganson’s “Was Aristotle a Naïve Realist”, a talk for a conference in Gothenburg Sweden 12-14 June 2015 entitled The Mechanisms of Sense Perception in Aristotle and the Aristotelian Tradition.
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  6. Aristotle on Transparency.Mark Eli Kalderon - forthcoming - 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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  7. La Phantasia Chez Aristote: Subliminalité, Indistinction Et Pathologie de la Perception.René Lefebvre - forthcoming - Les Etudes Philosophiques.
    Quels sont les liens entre phantasia et perception? Aristote a bien découvert en la première, rattachée à la seconde, la faculté de se représenter en l'absence. Il y a certes des cas de représentation en présence imputés à la phantasia, mais cet emploi du terme, qui renvoie à des situations infraperceptives, est plutôt résiduel. Ces cas pathologiques sont pour Aristote assez peu dignes d'intérêt. On ne peut dire que la phantasia « interprète ». What is the link between phantasia and (...)
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  8. Aristotle's Empiricism.Marc Gasser-Wingate - 2021 - Oxford University Press.
    Aristotle is famous for thinking that all our knowledge comes from perception. But it's not immediately clear what this view is meant to entail. It's not clear, for instance, what perception is supposed to contribute to the more advanced forms of knowledge that derive from it. Nor is it clear how we should understand the nature of its contribution—what it might mean to say that these more advanced forms of knowledge are "derived from" or "based on" what we perceive. Aristotle (...)
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  9. Aristotle on Perceptual Interests.Pia Campeggiani - 2020 - Apeiron 53 (3):235-256.
    Traditional interpretations of Aristotle’s theory of perception mainly focus on uncovering the underlying mechanisms that are at stake when perceivers are affected by sensible qualities. Investigating the nature of sense perception is one of Aristotle’s main worries and one that he explicitly relates to the question of its causes and its ends. Therefore I suggest that, in order to fully explain Aristotle’s view of perceptual phenomena, the possibilities, the constraints, and the goals defined by the embodied and situated engagement of (...)
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  10. Aristotle on the Affective Powers of Colours and Pictures.Elena Cagnoli Fiecconi - 2020 - In Katerina Ierodiakonou (ed.), Colour Psychology in the Graeco-Roman World. 1253 Vandœuvres, Switzerland: pp. 43-80.
    Aristotle’s works on natural science show that he was aware of the affective powers of colour. At De an. 421a13, for example, he writes that hard-eyed animals can only discriminate between frightening and non-frightening colours. In the Nicomachean Ethics, furthermore, colours are the source of pleasures and delight. These pleasures, unlike the pleasures of touch and taste, neither corrupt us nor make us wiser. Aristotle’s views on the affective powers of colours raise a question about the limits he seems to (...)
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  11. Conviction, Priority, and Rationalism in Aristotle's Epistemology.Marc Gasser-Wingate - 2020 - Journal of the History of Philosophy 58 (1):1-27.
    In this paper I argue against rationalist readings of Aristotle's epistemology, on which our scientific understanding is justified on the basis of certain demonstrative first principles that are themselves justified only by some brute form of rational intuition. I then investigate the relationship between our intuition of principles and the broadly perceptual knowledge from which it derives. I argue that, for Aristotle, perceptual knowledge helps justify our intuition of principles, and also serves as an authority against which these principles and (...)
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  12. Blind-Spots in Aristotle’s Doctrine of the Perceptual Mean.Roberto Grasso - 2020 - Apeiron 53 (3):257-284.
    This paper aims to identify several interpretive problems posed by the final part of DA II.11, where Aristotle intertwines the thesis that a sense is like a ‘mean’ and an explanation for the existence of a ‘blind spot’ related to the sense of touch, adding the further contention that we are capable of discriminating because the mean ‘becomes the other opposite’ in relation to the perceptible property being perceived. To solve those problems, the paper explores a novel interpretation of Aristotle’s (...)
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  13. Review of Erick Raphael Jiménez, Aristotle's Concept of Mind[REVIEW]Noell Birondo - 2019 - Journal of the History of Philosophy 57 (1):162-163.
    In this ambitious first book, Erick Raphael Jiménez argues that a good model for understanding Aristotle’s concept of mind (nous) lies in Aristotle’s account of the perception of time. This “time-perception model” of mind and its activity, thinking, bridges a gap between Jiménez’s unorthodox readings of Aristotelian mind and its objects. The book will attract the interest of specialists in Aristotle’s psychology, as well as other scholars interested in Aristotle’s concept of mind and its influence, for instance, theologians interested in (...)
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  14. Aristotle's Peculiarly Human Psychology.Elena Cagnoli Fiecconi - 2019 - In Nora Kreft & Geert Keil (eds.), Aristotle's Anthropology. Cambridge University Press. pp. 60-76.
    For Aristotle, human cognition has a lot in common both with non-human animal cognition and with divine cognition. With non-human animals, humans share a non-rational part of the soul and non-rational cognitive faculties (DA 427b6–14, NE 1102b29 and EE 1219b24–6). With gods, humans share a rational part of the soul and rational cognitive faculties (NE 1177b17– 1178a8). The rational part and the non-rational part of the soul, however, coexist and cooperate only in human souls (NE 1102b26–9, EE 1219b28–31). In this (...)
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  15. Aristotle on the Perception of Universals.Marc Gasser-Wingate - 2019 - British Journal for the History of Philosophy 27 (3):446-467.
    Aristotle claims that "although we perceive particulars, perception is of universals; for instance of human being, not of Callias-the-human-being" (APo II.19 100a16-b1). I offer an interpretation of this claim and examine its significance in Aristotle's epistemology.
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  16. Aristotle’s Infallible Perception.Benjamin Robert Koons - 2019 - Apeiron 52 (4):415-443.
    In the De Anima, Aristotle claims that the five senses are infallible about their proper objects. I contend that this claim means that sight is infallible about its proper object in its most specific form, i. e. sight is infallible about red or green and not merely about color in general. This robust claim is justified by Aristotle’s teleological principle that nature does nothing in vain. Additionally, drawing on Aristotle’s comparison of perception and one’s understanding of the essences, I defend (...)
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  17. Is the Eye Like What It Sees? A Critique of Aristotle on Sensing by Assimilation.Mohan Matthen - 2019 - Vivarium 57 (3-4):268-292.
    Aristotle held that perception consists in the reception of external sensory qualities (or sensible forms) in the sensorium. This idea is repeated in many forms in contemporary philosophy, including, with regard to vision, in the idea (still not firmly rejected) that the retinal image consists of points of colour. In fact, this is false. Colour is a quality that is constructed by the visual system, and though it is possible to be a realist about colour, it is completely misleading to (...)
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  18. Aristotle on the Organ and Medium of Touch.David Redmond - 2019 - Méthexis 31 (1):103-121.
    Aristotle identifies the eye as the organ of sight, the ear as the organ of hearing, and the nose as the organ of smell. However, rather than identify the flesh as the organ of touch and that particular bit of flesh, the tongue, as the organ of taste, Aristotle makes what he admits to be the surprising claim that the organ of both touch and taste is located further inward (near the heart). The flesh is merely the medium that comes (...)
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  19. Al-Kindī’s Argument for the Finitude of Time in His Critique of Aristotle’s Theory of the Eternity of the World in the Treatise on First Philosophy: The Role of the Perceiving Soul and the Relation Between Sensation and Intellection.Ahmed Abdel Meguid - 2018 - Journal of Islamic Studies 29 (3):323-356.
    The study presents a new interpretation of Abū Yaʿqūb al-Kindī’s refutation, in the Treatise on First Philosophy, of Aristotle’s theory of the eternity of the world. Critiquing Herbert Davidson’s classical position that al-Kindī’s three refutations in the Treatise are reformulations of John Philoponus’s in the Contra Aristotelem, the study shows that while al-Kindī’s first and third proofs intersect with Philoponus’s the second one does not. The first part of the study examines the concept of perceptual being and shows that al-Kindī’s (...)
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  20. Das Durchscheinende Bild. Konturen Einer Medialen Phänomenologie.Emmanuel Alloa - 2018 - diaphanes.
    Dass Bilder zwischen dem Regime der Dinge und dem Regime der Zeichen niemals einen angestammten Platz erhielten und nicht Gegenstand einer eigenen Wissenschaft wurden, ist keinem wiedergutzumachenden Vergessen geschuldet, sondern Ausdruck eines anfänglichen Skandalons, das historisch auch die Geburtsstunde der Philosophie einläutete. Bilder lassen sich nicht einmal als reine Erscheinungen absondern, weil in ihnen als Wasserzeichen stets durchscheint, was sie sichtbar werden ließ. An Husserls Grundlegung einer Phänomenologie des Bildes lässt sich das obstinate Unterfangen verfolgen, die Bilderscheinung von jeder medialen (...)
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  21. On the Soul: And Other Psychological Works. Aristotle - 2018 - Oxford University Press.
    Aristotle's De Anima is one of the great classics of philosophy. Aristotle examines the nature of the soul-sense-perception, imagination, cognition, emotion, and desire, including, memory, dreams, and processes such as nutrition, growth, and death.
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  22. Review of Aristotle, De Anima: Translation, Introduction, and Notes, C.D.C. Reeve. [REVIEW]Caleb Cohoe - 2018 - Notre Dame Philosophical Reviews:1.
    This is an excellent translation of Aristotle's De Anima or On the Soul, part of C.D.C. Reeve's impressive ongoing project of translating Aristotle's works for the New Hackett Aristotle. Reeve's translation is careful and accurate, committed to faithfully rendering Aristotle into English while making him as readable as possible. This edition features excellent notes that will greatly assist readers (especially in their inclusion of related passages that illuminate the sections they annotate) and an introduction that situates the work within Aristotle's (...)
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  23. Why the View of Intellect in De Anima I 4 Isn’T Aristotle’s Own.Caleb Cohoe - 2018 - British Journal for the History of Philosophy 26 (2):241-254.
    In De Anima I 4, Aristotle describes the intellect (nous) as a sort of substance, separate and incorruptible. Myles Burnyeat and Lloyd Gerson take this as proof that, for Aristotle, the intellect is a separate eternal entity, not a power belonging to individual humans. Against this reading, I show that this passage does not express Aristotle’s own views, but dialectically examines a reputable position (endoxon) about the intellect that seems to show that it can be subject to change. The passage’s (...)
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  24. The phenomenon of perception in Aristote and Merleau-Ponty.Diego Honorato - 2018 - Ideas Y Valores 67 (166):13-48.
    RESUMEN Se realiza un estudio comparativo del problema de la percepción en Aristóteles y Maurice Merleau-Ponty, considerando el marco antropológico en el que se inscriben sus propuestas. Se establecen sus posibles puntos de contacto y sus diferencias más importantes. Se presta especial atención al vínculo entre el acto senso-perceptual y el movimiento, así como al problema de la conciencia perceptual y a la cuestión de la actualidad común entre el sentiente y el sensible. ABSTRACT The article provides a comparative study (...)
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  25. Aristotle on Perceptual Discrimination.Mika Perälä - 2018 - Phronesis 63 (3):257-292.
    _ Source: _Volume 63, Issue 3, pp 257 - 292 It is commonly assumed that Aristotle defines a sense by reference to its ability to perceive the items that are proper to that sense, and that he explains perceptions of unities of these items, and discriminations between them, by reference to what is called the ‘common sense’. This paper argues in contrast that Aristotle defines a sense by reference, not only to its ability to perceive the proper items, but also (...)
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  26. Aristotle on the Perception and Cognition of Time.John Bowin - 2017 - In In History of Philosophy of Mind: Pre-Socratics to Augustine. London: Routledge.
    Aristotle recognizes two modes of apprehending time, viz., perceiving time and grasping time intellectually. This chapter clarifies what is and is not involved in these two modes of apprehending time. It also clarifies the way in which they interact, and argues that, according to Aristotle, one’s intellectual grasp of time has an effect on one’s perception of time for those beings who have intellect.
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  27. Aristotle on the Reality of Colors and Other Perciptible Qualities.Victor Caston - 2017 - Res Philosophica 95 (1):35-68.
    Recent interpreters portray Aristotle as a Protagorean antirealist, who thinks that colors and other perceptibles do not actually exist apart from being perceived. Against this, I defend a more traditional interpretation: colors exist independently of perception, to which they are explanatorily prior, as causal powers that produce perceptions of themselves. They are not to be identified with mere dispositions to affect perceivers, or with grounds distinct from these qualities, picked out by their subjective effect on perceivers. Rather, they are intrinsic (...)
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  28. Form Without Matter: Empedocles and Aristotle on Color Perception.Victor Caston - 2017 - Philosophical Review 126 (3):385-389.
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  29. Percepção e imaginação em Aristóteles.Vitor Duarte Ferreira - 2017 - Dissertation, UFBA, Brazil
  30. Chapter 3. Aristotle on Perception, Appetition, and Self-Motion.Cynthia A. Freeland - 2017 - In James G. Lennox & Mary Louise Gill (eds.), Self-Motion: From Aristotle to Newton. Princeton University Press. pp. 35-64.
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  31. Direct Realism with and Without Representation: John Buridan and Durand of St.-Pourçain on Species.Peter Hartman - 2017 - In Gyula Klima (ed.), Questions on the soul by John Buridan and others. Berlin, Germany: Springer. pp. 107-129.
    As we now know, most, if not all, philosophers in the High Middle Ages agreed that what we immediately perceive are external objects and that the immediate object of perception must not be some image present to the mind. Yet most — but not all — philosophers in the High Middle Ages also held, following Aristotle, that perception is a process wherein the percipient takes on the likeness of the external object. This likeness — called a species — is a (...)
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  32. Suárez on Visual Perception.Daniel Heider - 2017 - Scientia et Fides 5 (1):61-84.
    This paper surveys the main issues in Suárez’s theory of visual perception, which in its complexity and systematical ordering has not been explored yet. These questions, exposed in the first five questions of the seventh disputation De sensibus exterioribus in particulari of Suárez’s Commentaria una cum quaestionibus in libros Aristotelis and in the first two sections of the fifth disputation De potentiis cognoscitivis in communi, are the following: 1) the nature of light; 2) the nature of colour; 3) the formal (...)
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  33. Perception in Scholastics and Their Interlocutors.Daniel Heider, Lukas Licka & Marek Otisk (eds.) - 2017 - Praha: Filosofia.
    (From editorial:) This volume aims to refute the disparaging image of scholastic philosophy as a rather homogeneous tradition of commentaries on Aristotle lacking in originality. Although Aristotelianism was, of course, a very important philosophical paradigm among the scholastics, their works also evince many features and tenets of Platonic or Augustinian origin. Several issues characteristic for Platonism and Augustinianism are discussed in this volume – for example, the role of attention in perception, the extramissionist theory of vision, the metaphysics of light, (...)
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  34. Aristotle's Case for Perceptual Knowledge.Robert Howton - 2017 - Dissertation, University of Toronto
    Sense experience, naïvely conceived, is a way of knowing perceptible properties: the colors, sounds, smells, flavors, and textures in our perceptual environment. So conceived, ordinary experience presents the perceiver with the essential nature of a property like Sky Blue or Middle C, such that how the property appears in experience is identical to how it essentially is. In antiquity, as today, it was controversial whether sense experience could meet the conditions for knowledge implicit in this naïve conception. Aristotle was a (...)
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  35. Aristotle, De Anima: Translation, Introduction, and Notes.C. D. C. Reeve & Aristotle - 2017 - Indianapolis, USA: Hackett.
  36. Form Without Matter: Empedocles and Aristotle on Color Perception by Mark Eli Kalderon. [REVIEW]Gregory Salmieri - 2017 - Journal of the History of Philosophy 55 (2):343-344.
    Kalderon describes his book as "an essay in the philosophy of perception written in the medium of historiography". It is an example of what has sometimes been called 'philosophical scholarship' or 'philosophical exegesis'—that is, scholarship on a historical thinker that is intended to bring to light a view of enduring philosophical significance and to commend it to the attention of contemporary philosophers working on the relevant issues. This is an especially challenging genre, and I do not think that Kalderon navigates (...)
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  37. Софистический Релятивизм: Миф Или Реальность?Marina Volf - 2017 - Schole 11 (2):493-504.
    In traditional interpretations, ancient Sophistic is labeled as relativism. According to them, Plato and Aristotle refer Protagoras' doctrine to philosophically inconsistent perceptual relativism. Plato offers two interpretations of relativism, and one of them, so called "secret doctrine" of Protagoras, is often marked as Plato’s own theory of perceptions. Despite the fact that the exoteric and esoteric versions of Protagorean doctrine contains fully valid epistemic and ontological ideas, they are attributed philosophical failure to them because of the self-refutation thesis contained in (...)
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  38. Aristotle on Knowledge and Learning: The Posterior Analytics.David Bronstein - 2016 - Oxford University Press UK.
    David Bronstein sheds new light on Aristotle's Posterior Analytics--one of the most important, and difficult, works in the history of western philosophy--by arguing that it is coherently structured around two themes of enduring philosophical interest: knowledge and learning. He argues that the Posterior Analytics is a sustained examination of scientific knowledge, an elegantly organized work in which Aristotle describes the mind's ascent from sense-perception of particulars to scientific knowledge of first principles. Bronstein goes on to highlight Plato's influence on Aristotle's (...)
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  39. Form Without Matter: Empedocles and Aristotle on Color Perception By Mark Eli Kalderon Oxford: Oxford University Press, 2015, Pp. 216 + Xvi, £45 ISBN: 9780198717904. [REVIEW]Paul Coates - 2016 - Philosophy 91 (4):600-605.
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  40. When and Why Understanding Needs Phantasmata: A Moderate Interpretation of Aristotle’s De Memoria and De Anima on the Role of Images in Intellectual Activities.Caleb Cohoe - 2016 - Phronesis: A Journal for Ancient Philosophy 61 (3):337-372.
    I examine the passages where Aristotle maintains that intellectual activity employs φαντάσματα (images) and argue that he requires awareness of the relevant images. This, together with Aristotle’s claims about the universality of understanding, gives us reason to reject the interpretation of Michael Wedin and Victor Caston, on which φαντάσματα serve as the material basis for thinking. I develop a new interpretation by unpacking the comparison Aristotle makes to the role of diagrams in doing geometry. In theoretical understanding of mathematical and (...)
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  41. Mark Eli Kalderon, Form Without Matter. Empedocles and Aristotle on Color Perception, Oxford: OUP, 2015, XVI + 216 Pp. [REVIEW]Andree Hahmann - 2016 - Archiv für Geschichte der Philosophie 98 (4):474-477.
    Name der Zeitschrift: Archiv für Geschichte der Philosophie Jahrgang: 98 Heft: 4 Seiten: 474-477.
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  42. 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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  43. Элементы Естественнонаучных Концепций Аристотеля В Средневековой Онейрокритике.Maya Petrova - 2016 - Schole 10 (2):366-367.
    The paper is dedicated to the problem of perception of Greek knowledge in the Middle Ages. How early it could have begun; to what extent and in what form the ingredients of Aristotle’s theories began to appear in the texts of the European medieval authors on dreams, visions and the occurrence of sleep? The theories of William of Conches, including his glosses on Macrobius’ Commentary on the ‘Dream of Scipio’, and ps.-Augustine are analyzed. It is shown that their texts contain (...)
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  44. De Anima.Christopher Shields (ed.) - 2016 - Oxford University Press UK.
    Christopher Shields presents a new translation and commentary of Aristotle's De Anima, a work of interest to philosophers at all levels, as well as psychologists and students interested in the nature of life and living systems. The volume provides a full translation of the complete work, together with a comprehensive commentary. While sensitive to philological and textual matters, the commentary addresses itself to the philosophical reader who wishes to understand and assess Aristotle's accounts of the soul and body; perception; thinking; (...)
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  45. Sleepwalking Through the Thirteenth Century: Some Medieval Latin Commentaries on Aristotle’s De Somno Et Vigilia 2.456a24-27. [REVIEW]Christina Thomsen Thörnqvist - 2016 - Vivarium 54 (4):286-310.
    _ Source: _Volume 54, Issue 4, pp 286 - 310 In _De somno et vigilia_, Aristotle states that sleep is an incapacitation of the first sense organ that occurs when the capacity for sensation has been exceeded. In the same treatise, however, Aristotle also mentions the phenomenon of motion and other waking acts performed in sleep and claims that sense perception is a necessary condition for such acts to occur. When the medieval exegesis on the _Parva naturalia_ evolved in the (...)
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  46. Aristotle on Perceiving Objects, by Anna Marmodoro: New York: Oxford University Press, 2014, Pp. X + 291, US$74. [REVIEW]Rosemary Twomey - 2016 - Australasian Journal of Philosophy 94 (1):193-196.
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  47. Getting in Touch. Aristotelian Diagnostics.Emmanuel Alloa - 2015 - In Richard Kearney & Brian Treanor (eds.), Carnal Hermeneutics. Fordham. pp. 57-72.
  48. Aristotle on Perceiving Objects by Anna Marmodoro.Victor Caston - 2015 - Journal of the History of Philosophy 53 (4):776-777.
    The study of Aristotle’s psychology has long been dominated by metaphysical concerns, centering above all on the relation between the soul and the body. For centuries, this was inevitable, given the widespread preoccupation with immortality and considerable puzzlement as to whether Aristotle’s views about the intellect committed him to it or not. But in the twentieth century the soul-body relation has continued to be the main focus, even when talking about perception. The debate over perception that raged from the 1980s (...)
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  49. Aristotle's de Anima in Focus.Michael Durrant (ed.) - 2015 - Routledge.
    Originally published in 1993. This book presents an amended version of R.D. Hick's classic translation of Aristotle's "De Anima" Books 2 and 3, with pertinent extracts from Book 1, together with an introduction and six papers by prominent international Aristotelian scholars. The editor brings together up-to-date discussions of Aristotle's "De Anima", examining central topics such as the nature of perception, perception and thought, thinking and the intellect, the nature of the soul and the relation between body and soul. These papers (...)
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  50. There Cannot Be Genuine Sensation Without a Real Sensed Thing.Reginald Garrigou-Lagrange - 2015 - Studia Gilsoniana 4 (2):165-179.
    In this essay, Fr. Garrigou-Lagrange refutes Kantian and occasionalist notions of sensation that have been smuggled into Thomism and Catholic thought. He maintains that sensation by its very nature requires an object that is sensed, since sensation without a sensible object is no sensation at all. To defend this position, he draws upon Aristotle, St. Thomas, and the Thomistic Commentators, arguing that the opposite position not only denies the distinctions between hallucination and sensation, bodily vision and imaginary vision, but also (...)
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