Aristotle

Logic: Analytica posteriora (Posterior analytics) complete.--Physics: Physica (Physics) the second of the eight books.--Psychology: De anima (On the soul) complete.--Biology: De partibus animalium (On the parts of animals) book 1, chapter 1.--Metaphysics: Metaphysica (Metaphysics) the first and twelfth of the fourteen books.--Ethics: Ethica Nicomachea (Nicomachean Ethics) complete.--Politics: Politica (Politics) the first and third of the eight books.--Poetics: Poetica (Poetics) complete.--Rhetoric: Rhetorica (Rhetoric) book I, chapters 1-4, book II, chapters 18-22.

Eine neutrale Einführung in die Tugendethik – den ältesten ethischen Ansatz in der Philosophiegeschichte, der auf Aristoteles und Platon zurückgeht, aber seit der Aufklärung an Bedeutung verlor. Ende des 20. Jahrhunderts erlebte die Tugendethik eine Renaissance und gilt heutzutage, neben dem Konsequentialismus und der Deontologie, als eines der drei großen Paradigmen der normativen Ethik. Die Rolle der Tugend im Sinne der Vortrefflichkeit des Charakters und des Verstandes lässt sich dabei von verschiedenen (meta-)ethischen Positionen aus begründen. Die vorliegende Einführung führt im (...) Rahmen einer neuen Systematik in die Vielzahl der tugendethischen Ansätze ein – verständlich, übersichtlich und mit einem Fokus auf moderne Ansätze. (shrink)

I argue that the adjective δαιμόνιος (‘daemonic’) and the substantivized adjective τὸ δαιμόνιον (‘the daemonic’) that occur in Aristotle’s dream treatises basically mean ‘divine-like,’ denoting an illusory appearance of divine intervention, typically in the form of an alleged god-sent prophetic dream. Yet the appearances to which the terms refer are, in fact, neither divine nor supernatural at all, but involve merely coincidental correlations between the dream and the fulfilling event. It is shown that Aristotle’s use of ‘daemonic’ is traditional and (...) reflects the endoxon that prophetic dreams are closely related to the divine. The paper also examines a set of earlier readings of the daemonic in De divinatione in relation to the proposed interpretation. (shrink)

I.-III. 1. Introductio in universam Aristotelis logicam. 2. Commentaria in universam Aristotelis logicam. 3. Commentaria in tres libros Aristotelis De anima -- IV, V. 4. Commentaria in octo libros Aristotelis De physica auscultatione. 5. Commentaria in libros Aristotelis de generatione et corruptione.

Il s'agit du temoin le plus ancien d'un cours portant sur les livres II et III au complet du Traite de l'ame d'Aristote. Le cours, enseigne a la Faculte des Arts d'une Universite difficile a preciser (Paris?), est un exemple paradigmatique de la methode litterale (ce qui a permis de reconstituer la version de la Vetus utilisee par le maitre, que l'on pourra ajouter au dossier de l'Aristoteles Latinus) et un temoin precieux de la premiere reception d'Aristote. Le texte permet (...) de constater le retrait d'Avicenne et l'influence croissante d'Averroes (dont le role est cependant purement instrumental, subordonne a l'intelligence purement philosophique du texte d'Aristote). Aucune des grandes doctrines personnelles du commentateur n'est retenue par le maitre. Dans l'etude doctrinale du texte on met en valeur les points du commentaire (nature et puissances de l'ame, l'intellect et les modes de connaissance), et on offre un tableau des doctrines psychologiques professees par les maitres des arts avant 1250 : John Blund, Pierre d'Espagne et d'autres maitres anonymes (tableau complete par un apparat de sources tres riche). On critique la notion de premier Averroisme, car la notion de l'intellect agent comme puissance de l'ame semble etre une contribution proprement latine a l'exegese du De anima. Finalement, on prouve que saint Thomas a eu connaissance de ce commentaire anonyme et qu'il en depend dans sa propre lecture d'Aristote. Cela met en perspective l'originalite de saint Thomas et souligne la contribution des maitres des arts a l'histoire de l'Aristotelisme medieval. (shrink)

This translation seeks to make Aristotle's terse and concentrated Greek fairly intelligible to those who read him in English. Those who want to read through the Ethics to grasp the main outlines of Aristotle's position need a translation that can be understood without detailed explanations.

Introduction -- Notes on translation and commentary -- Translation -- Commentary -- Notes on the text.

Introduction: Moral responsibility and Aristotle's concerns -- 1. Moral responsibility and moral character -- 2. Voluntariness, praiseworthiness, and character -- 3. The dialectical inquiry into voluntariness -- 4. Force, compulsion, and the internal origin of action --5. Responsibility for character: its scope and significance --6. Moral agency and the origination of action -- App. I. Varieties of knowledge and ignorance -- App. II. "Up to us" and the internal origin.

The Eudemian Ethics is a major treatise on moral philosophy whose central concern is what makes life worth living. This is the first time it has been published in its entirety in any modern language. Anthony Kenny's fine translation is accompanied by a lucid introduction and explanatory notes.

Being and substance -- Motion and activity -- Activity and substance -- The activity of living being -- What something is -- Something's being what it is -- The first mover -- Divine being and thought -- The activity of being.

Herausgegeben von den ausgewiesenen Brentano-Kennern Thomas Binder und Arkadiusz Chrudzimski, macht diese Ausgabe erstmals alle von Franz Brentano selbst publizierten Schriften zug nglich. Dazu geh ren neben seinen systematischen Werken wie Psychologie vom empirischen Standpunkte und Vom Ursprung der sittlichen Erkenntnis auch die wichtigen Studien zu Aristoteles und viele kleinere Aufs tze, u.a. zur Geschichte der Philosophie.

What are the contents, limits, and possibilities of Aristotle’s works for critical thinking about money? Recent scholarship has (re)turned to Aristotle as an authority for two key political approaches to money. The first aims to democratize the governance of monetary institutions in order to realize more just economic outcomes. The second seeks to prevent money, or its inherently deleterious excesses, from corrupting political actors and political life. Arguing that these two approaches are insightful, important, and incomplete, I reengage Aristotle’s account (...) of money across the Nicomachean Ethics and the Politics to theorize money as a vital but underexplored means of political subject formation. I illuminate how the use of money produces collective and constitutive relations that emerge by way of people’s engagements and entanglements with the things they produce, acquire, desire, and exchange. Bringing this to light also makes visible, I argue, how Aristotle understands money as something capable of being used to both bring about social justice and to pervasively corrupt the foundations of shared democratic life. Taking stock of this dual capacity of money, I show how money’s relationship to subjectivity simultaneously makes money the site of a seemingly intractable problem for politics under capitalism and the means to revive it and reconnect it to democratic life. (shrink)

Part I. Tabula lectionum: Prologus ; Lectiones 1-38 -- Part II. Tabula lectionum: Lectiones 39-77. Indexes.