I argue that Metaphysicsλ‎ is a unified work, and one which is not a continuation of the central books ΖΗΘ‎. It outlines an extensive project in First Philosophy, which has close connections with ΑΒΓΕ‎, but which proceeds on a different trajectory from ΖΗ‎. The principal problem in understanding λ‎ as a whole is how to reconcile Aristotle's explicit presentation of the book as a highly unified study with the disparate character of its two halves – the first a general‐metaphysical enquiry (...) into the features which changeable substances have as being substances of that kind, the second a detailed investigation of the specific character and activity of immaterial substances. My paper aims to show how this reconciliation is possible, and what we can learn about Aristotle's conception of first philosophy as a result. (shrink)

There is a certain conventional interpretation of Aristotle's argument, in Metaphysics Λ.7, for the identification of the first unmoved mover as God, according to which that argument has the following outline.

The present PhD dissertation aims to examine the relation between modality and change in Aristotle’s metaphysics. -/- On the one hand, Aristotle supports his modal realism (i.e., worldly objects have modal properties - potentialities and essences - that ground the ascriptions of possibility and necessity) by arguing that the rejection of modal realism makes change inexplicable, or, worse, banishes it from the realm of reality. On the other hand, the Stagirite analyses processes by means of modal notions (‘change is the (...) actuality of what is virtual insofar as it is virtual’). In other words: to grasp what change is, one has to resort to the modal idiom of potentialities, while the fact that there is change is indicative of the fact that nature is full of modal properties. -/- Aristotle’s modal and kinetic realism finds a negative in the figure of the Megaric Diodorus Kronus. The polemical situation of Greek philosophy has indeed the dialectical advantage of not opposing the Aristotelian position to a sui generis straw man. Both in its reduction of modal judgements to temporal quantifications and in its dissolution of the reality of the state-of-being-in-motion in favour of a cinematographic view of processes, the philosophical figure of reductionist antirealism embodied by Diodorus constitutes an alternative that takes the opposite view of Aristotle’s realism. -/- The present study is structured as a discussion between these two positions. In the face of Diodorus’ antirealist challenges, Aristotle articulates modal and kinetic considerations: the answers he gives to Diodorus’ puzzles thus provide valuable insight into his metaphysics. Moreover, the examination of Aristotle’s and Diodorus’ metaphysics, because of their insight and originality, will not fail to interest the philosopher concerned with the metaphysical foundations of modern physics, insofar as the entanglement between modalities and processes is nowadays at the core of mechanics (phase spaces, path integrals, etc.). (shrink)

Whether Aristotle wrote the treatises of Metaphysics with different conceptions of the science of Being in mind has long puzzled scholars. The particular question that causes them unease is whether Aristotle’s enterprise in establishing the science of Being through the several treatises of Metaphysics is marked by a general science of Being, studying all departments of Being whatsoever, or whether his investigation of this science reflects an attitude towards a special metaphysics seeking knowledge of a special department of Being, in (...) this case, God, and therefore should be regarded as a science that is eminently theological. In this thesis, I aim to show that Aristotle’s enterprise in Metaphysics does not necessarily hinder reconciliation between the universal and the theological dimensions of the science of Being and that although Aristotle's conception of the science of Being is eminently theological it does not conflict with its also being universal. Furthermore, I aim to show that had the conception of the science of Being in Aristotle’s mind not been theological, it would not be universal either. (shrink)

This thesis is concerned with answering the question, what is the central argument of Avicenna’s Metaphysics of the Healing that brings its opening ontological approach to the subject of first philosophy to its ultimate theological goal and conclusion? This dissertation contends that it is the function of the fundamental scientific first principles of metaphysics, and in particular the fundamental primary notion necessary, to provide the intelligible link that Avicenna employs to demonstrate the existence and true-nature of the divine necessary existence (...) in itself on the basis of his doctrine of being. This conclusion is pursued through a systematic and cumulative line of inquiry that begins in Part I with Avicenna’s logical–cum–epistemological doctrine of conceptualization and assent, the heuristic order of the basic scientific questions, and his theory of a demonstrative science. The thesis then moves from the wider concentric circles concerned with logical matters into a series of narrowing concentric circles pertaining to the scientific order of the MH. Part II presents a close analysis of the Metaphysics of the Healing’s novel reception and reorganization of Aristotelian metaphysics according to Avicenna’s theory of demonstrative science, which consists in a subject, scientific first principles, and objects of inquiry that includes the species, proper accidents, and the science’s ultimate goal which is the aitiological–cum–theological inquiry into the causes of being. Part III transitions into a still narrower set of concentric circles that provide a detailed explication of the formal and material aspects of the scientific first principles of the Metaphysics of the Healing. Finally, the main argument of the thesis reaches the central point and question of the dissertation in Part IV, which establishes the fundamentality of the primary notion the necessary in the ontology, aitiology, and theology of the Avicenna’s Metaphysics of the Healing. Part IV concludes that the principal function of the fundamental primary notion the necessary is to provide the intelligible link that connects Avicenna’s doctrine of being with the divine necessary existence in itself. (shrink)