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  1. Does the Soul Weave? Reconsidering De Anima 1.4, 408a29-B18.Jason W. Carter - 2018 - Phronesis 63 (1):25-63.
    In De Anima 1.4, Aristotle asks whether the soul can be moved by its own affections. His conclusion—that to say the soul grows angry is like saying that it weaves and builds—has traditionally been read on the assumption that it is false to credit the soul with weaving and building; I argue that Aristotle’s analysis of psychological motions implies his belief that the soul does in fact weave and build.
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  • Real Knowledge. The Problem of Content in Neural Epistemics.J. J. M. Sleutels - unknown
  • What's Aristotelian About Neo‐Aristotelian Virtue Ethics?Sukaina Hirji - 2019 - Philosophy and Phenomenological Research 98 (3):671-696.
    It is commonly assumed that Aristotle's ethical theory shares deep structural similarities with neo-Aristotelian virtue ethics. I argue that this assumption is a mistake, and that Aristotle's ethical theory is both importantly distinct from the theories his work has inspired, and independently compelling. I take neo-Aristotelian virtue ethics to be characterized by two central commitments: (i) virtues of character are defined as traits that reliably promote an agent's own flourishing, and (ii) virtuous actions are defined as the sorts of actions (...)
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  • Grounding Reichenbach’s Pragmatic Vindication of Induction.Michael J. Shaffer - 2017 - Polish Journal of Philosophy 11 (1):43-55.
    This paper has three interdependent aims. The first is to make Reichenbach’s views on induction and probabilities clearer, especially as they pertain to his pragmatic justification of induction. The second aim is to show how his view of pragmatic justification arises out of his commitment to extensional empiricism and moots the possibility of a non-pragmatic justification of induction. Finally, and most importantly, a formal decision-theoretic account of Reichenbach’s pragmatic justification is offered in terms both of the minimax principle and the (...)
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  • The Unity of Intellect in Aristotle's De Anima.Lloyd Gerson - 2004 - Phronesis 49 (4):348-373.
    Desperately difficult texts inevitably elicit desperate hermeneutical measures. Aristotle's De Anima, book three, chapter five, is evidently one such text. At least since the time of Alexander of Aphrodisias, scholars have felt compelled to draw some remarkable conclusions regarding Aristotle's brief remarks in this passage regarding intellect. One such claim is that in chapter five, Aristotle introduces a second intellect, the so-called 'agent intellect', an intellect distinct from the 'passive intellect', the supposed focus of discussion up until this passage.1 This (...)
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  • Aristotle on Various Types of Alteration in De Anima II 5.John Bowin - 2011 - Phronesis 56 (2):138-161.
    In De Anima II 5, 417a21-b16, Aristotle makes a number of distinctions between types of transitions, affections, and alterations. The objective of this paper is to sort out the relationships between these distinctions by means of determining which of the distinguished types of change can be coextensive and which cannot, and which can overlap and which cannot. From the results of this analysis, an interpretation of 417a21-b16 is then constructed that differs from previous interpretations in certain important respects, chief among (...)
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  • Commentary on Heinaman.Alison Mcintyre - 1996 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 12 (1):112-123.
  • Colloquium 1: Aristotle’s Metaphysics as the Ontology of Being-Alive and its Relevance Today.Alfred Miller - 2005 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 20 (1):1-107.
  • Commentary on Miller.Victor Caston - 1999 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 15 (1):214-230.
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  • Does Aristotle Refute the Harmonia Theory of the Soul?Douglas J. Young - 2013 - Open Journal of Philosophy 3 (1):47-54.
    In Aristotle’s On the Soul he considers and refutes two versions of the harmonia theory of the soul’s relation to the body. According to the harmonia theory, the soul is to the body what the tuning of a musical instrument is to its material parts. Though he believes himself to have entirely dismissed the view, he has not. I argue that Aristotle’s hylomorphic account is, in fact, an instance of the harmonia theory.
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  • Aristotle’s Naïve Somatism.E. Ducharme Alain - unknown
    Aristotle’s Naïve Somatism is a re-interpretation of Aristotle’s cognitive psychology in light of certain presuppositions he holds about the living animal body. The living animal body is presumed to be sensitive, and Aristotle grounds his account of cognition in a rudimentary proprioceptive awareness one has of her body. With that presupposed metaphysics under our belts, we are in a position to see that Aristotle in de Anima has a di erent explanatory aim in view than that which the literature generally (...)
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  • Disentangling the Vitalism–Emergentism Knot.Olivier Sartenaer - 2018 - Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 49 (1):73-88.
    Starting with the observation that there exist contradictory claims in the literature about the relationship between vitalism and emergentism—be it one of inclusion or, on the contrary, exclusion–, this paper aims at disentangling the vitalism–emergentism knot. To this purpose, after having described a particular form of emergentism, namely Lloyd Morgan’s emergent evolutionism, I develop a conceptual analysis on the basis of a distinction between varieties of monism and pluralism. This analysis allows me to identify and characterize several forms of vitalism (...)
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  • Aristotle’s Harmony with Plato on Separable and Immortal Soul.W. M. Coombs - 2017 - South African Journal of Philosophy 36 (4):541-552.
    The possibility of a harmony between the psychological doctrine of Aristotle and that of Plato marks a significant issue within the context of the debate surrounding Aristotle’s putative opposition to or harmony with Plato’s philosophy. The standard interpretation of Aristotle’s conception of the soul being purely hylomorphic leaves no room for harmonisation with Plato, nor does a functionalist interpretation that reduces Aristotle’s psychological doctrine to physicalist terms. However, these interpretations have serious drawbacks, both in terms of ad-hoc explanations formulated in (...)
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  • Sixteen Years Later: Making Sense of Emergence (Again).Olivier Sartenaer - 2016 - Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 47 (1):79-103.
    Sixteen years after Kim’s seminal paper offering a welcomed analysis of the emergence concept, I propose in this paper a needed extension of Kim’s work that does more justice to the actual diversity of emergentism. Rather than defining emergence as a monolithic third way between reductive physicalism and substance pluralism, and this through a conjunction of supervenience and irreducibility, I develop a comprehensive taxonomy of the possible varieties of emergence in which each taxon—theoretical, explanatory and causal emergence—is properly identified and (...)
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