Aristotelianism

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Aristotle, by Francesco Hayez Francesco Hayez 001.jpg
Aristotle, by Francesco Hayez

Aristotelianism ( /ˌærɪstəˈtliənɪzəm/ ARR-i-stə-TEE-lee-ə-niz-əm) is a tradition of philosophy that takes its defining inspiration from the work of Aristotle. This school of thought, in the modern sense of philosophy, covers existence, ethics, mind and related subjects. In Aristotle's time, philosophy included natural philosophy, which preceded the advent of modern science during the Scientific Revolution. The works of Aristotle were initially defended by the members of the Peripatetic school and later on by the Neoplatonists, who produced many commentaries on Aristotle's writings. In the Islamic Golden Age, Avicenna and Averroes translated the works of Aristotle into Arabic and under them, along with philosophers such as Al-Kindi and Al-Farabi, Aristotelianism became a major part of early Islamic philosophy.

Philosophy Study of general and fundamental questions

Philosophy is the study of general and fundamental questions about existence, knowledge, values, reason, mind, and language. Such questions are often posed as problems to be studied or resolved. The term was probably coined by Pythagoras. Philosophical methods include questioning, critical discussion, rational argument, and systematic presentation. Classic philosophical questions include: Is it possible to know anything and to prove it? What is most real? Philosophers also pose more practical and concrete questions such as: Is there a best way to live? Is it better to be just or unjust? Do humans have free will?

Aristotle philosopher in ancient Greece

Aristotle was a Greek philosopher during the Classical period in Ancient Greece, the founder of the Lyceum and the Peripatetic school of philosophy and Aristotelian tradition. Along with his teacher Plato, he has been called the "Father of Western Philosophy". His writings cover many subjects – including physics, biology, zoology, metaphysics, logic, ethics, aesthetics, poetry, theatre, music, rhetoric, psychology, linguistics, economics, politics and government. Aristotle provided a complex synthesis of the various philosophies existing prior to him, and it was above all from his teachings that the West inherited its intellectual lexicon, as well as problems and methods of inquiry. As a result, his philosophy has exerted a unique influence on almost every form of knowledge in the West and it continues to be a subject of contemporary philosophical discussion.

Contents

Moses Maimonides adopted Aristotelianism from the Islamic scholars and based his Guide for the Perplexed on it and that became the basis of Jewish scholastic philosophy. Although some of Aristotle's logical works were known to western Europe, it was not until the Latin translations of the 12th century that the works of Aristotle and his Arabic commentators became widely available. Scholars such as Albertus Magnus and Thomas Aquinas interpreted and systematized Aristotle's works in accordance with Christian theology.

Maimonides rabbi, physician, philosopher

Moses ben Maimon, commonly known as Maimonides and also referred to by the acronym Rambam, was a medieval Sephardic Jewish philosopher who became one of the most prolific and influential Torah scholars of the Middle Ages. In his time, he was also a preeminent astronomer and physician. Born in Córdoba, Almoravid Empire on Passover Eve, 1135 or 1138, he worked as a rabbi, physician, and philosopher in Morocco and Egypt. He died in Egypt on December 12, 1204, whence his body was taken to the lower Galilee and buried in Tiberias.

Latin translations of the 12th century

Latin translations of the 12th century were spurred by a major search by European scholars for new learning unavailable in western Europe at the time; their search led them to areas of southern Europe, particularly in central Spain and Sicily, which recently had come under Christian rule following their reconquest in the late 11th century. These areas had been under a Muslim rule for considerable time, and still had substantial Arabic-speaking populations to support their search. The combination of Muslim accumulated knowledge, substantial numbers of Arabic-speaking scholars, and the new Christian rulers made these areas intellectually attractive, as well as culturally and politically accessible to Latin scholars. A typical story is that of Gerard of Cremona, who is said to have made his way to Toledo, well after its reconquest by Christians in 1085, because he

arrived at a knowledge of each part of [philosophy] according to the study of the Latins, nevertheless, because of his love for the Almagest, which he did not find at all amongst the Latins, he made his way to Toledo, where seeing an abundance of books in Arabic on every subject, and pitying the poverty he had experienced among the Latins concerning these subjects, out of his desire to translate he thoroughly learnt the Arabic language....

Albertus Magnus Dominican friar

Albertus Magnus, OP, also known as Saint Albert the Great and Albert of Cologne, was a German Catholic Dominican friar and bishop. Later canonised as a Catholic saint, he was known during his lifetime as Doctor universalis and Doctor expertus and, late in his life, the sobriquet Magnus was appended to his name. Scholars such as James A. Weisheipl and Joachim R. Söder have referred to him as the greatest German philosopher and theologian of the Middle Ages. The Catholic Church distinguishes him as one of the 36 Doctors of the Church.

After retreating under criticism from modern natural philosophers, the distinctively Aristotelian idea of teleology was transmitted through Wolff and Kant to Hegel, who applied it to history as a totality. Although this project was criticized by Trendelenburg and Brentano as non-Aristotelian, Hegel's influence is now often said to be responsible for an important Aristotelian influence upon Marx.

Teleology Philosophical study of nature by attempting to describe things in terms of their apparent purpose, directive principle, or goal

Teleology or finality is a reason or explanation for something as a function of its end, purpose, or goal. It is derived from two Greek words: telos and logos. A purpose that is imposed by a human use, such as that of a fork, is called extrinsic. Natural teleology, common in classical philosophy but controversial today, contends that natural entities also have intrinsic purposes, irrespective of human use or opinion. For instance, Aristotle claimed that an acorn's intrinsic telos is to become a fully grown oak tree.

Christian Wolff (philosopher) German philosopher

Christian Wolff was a German philosopher. Wolff was the most eminent German philosopher between Leibniz and Kant. His main achievement was a complete oeuvre on almost every scholarly subject of his time, displayed and unfolded according to his demonstrative-deductive, mathematical method, which perhaps represents the peak of Enlightenment rationality in Germany.

Immanuel Kant Prussian philosopher

Immanuel Kant was an influential German philosopher in the Age of Enlightenment. In his doctrine of transcendental idealism, he argued that space, time, and causation are mere sensibilities; "things-in-themselves" exist, but their nature is unknowable. In his view, the mind shapes and structures experience, with all human experience sharing certain structural features. He drew a parallel to the Copernican revolution in his proposition that worldly objects can be intuited a priori ('beforehand'), and that intuition is therefore independent from objective reality. Kant believed that reason is the source of morality, and that aesthetics arise from a faculty of disinterested judgment. Kant's views continue to have a major influence on contemporary philosophy, especially the fields of epistemology, ethics, political theory, and post-modern aesthetics.

Recent Aristotelian ethical and "practical" philosophy, such as that of Gadamer and McDowell, is often premissed upon a rejection of Aristotelianism's traditional metaphysical or theoretical philosophy. From this viewpoint, the early modern tradition of political republicanism, which views the res publica, public sphere or state as constituted by its citizens' virtuous activity, can appear thoroughly Aristotelian.

Hans-Georg Gadamer German philosopher

Hans-Georg Gadamer was a German philosopher of the continental tradition, best known for his 1960 magnum opusTruth and Method on hermeneutics. He was a Protestant Christian.

John McDowell South African philosopher and academic

John Henry McDowell is a South African philosopher, formerly a fellow of University College, Oxford and now University Professor at the University of Pittsburgh. Although he has written extensively on metaphysics, epistemology, ancient philosophy, and meta-ethics, McDowell's most influential work has been in the philosophy of mind and philosophy of language. McDowell was one of three recipients of the 2010 Andrew W. Mellon Foundation's Distinguished Achievement Award, and is a Fellow of both the American Academy of Arts & Sciences and the British Academy.

Republicanism is a representative form of government organization. It is a political ideology centered on citizenship in a state organized as a republic. Historically, it ranges from the rule of a representative minority or oligarchy to popular sovereignty. It has had different definitions and interpretations which vary significantly based on historical context and methodological approach.

The most famous contemporary Aristotelian philosopher is Alasdair MacIntyre. Especially famous for helping to revive virtue ethics in his book After Virtue , MacIntyre revises Aristotelianism with the argument that the highest temporal goods, which are internal to human beings, are actualized through participation in social practices. He juxtaposes Aristotelianism with the managerial institutions of capitalism and its state, and with rival traditions — including the philosophies of Hume and Nietzsche  — that reject Aristotle's idea of essentially human goods and virtues and instead legitimate capitalism. Therefore, on MacIntyre's account, Aristotelianism is not identical with Western philosophy as a whole; rather, it is "the best theory so far, [including] the best theory so far about what makes a particular theory the best one." Politically and socially, it has been characterized as a newly "revolutionary Aristotelianism". This may be contrasted with the more conventional, apolitical and effectively conservative uses of Aristotle by, for example, Gadamer and McDowell. Other important contemporary Aristotelian theorists include Fred D. Miller, Jr. in politics and Rosalind Hursthouse in ethics.

Alasdair MacIntyre Scottish philosopher

Alasdair Chalmers MacIntyre is a Scottish philosopher, primarily known for his contribution to moral and political philosophy, but also known for his work in history of philosophy and theology. MacIntyre's After Virtue (1981) is widely recognised as one of the most important works of Anglophone moral and political philosophy in the 20th century. He is senior research fellow at the Centre for Contemporary Aristotelian Studies in Ethics and Politics (CASEP) at London Metropolitan University, Emeritus Professor of Philosophy at the University of Notre Dame, and Permanent Senior Distinguished Research Fellow at the Notre Dame Center for Ethics and Culture. During his lengthy academic career, he also taught at Brandeis University, Duke University, Vanderbilt University, and Boston University.

Virtue ethics normative ethical theories which emphasize virtues of mind and character

Virtue ethics are normative ethical theories which emphasize virtues of mind and character. Virtue ethicists discuss the nature and definition of virtues and other related problems. These include how virtues are acquired, how they are applied in various real life contexts, and whether they are rooted in a universal human nature or in a plurality of cultures.

<i>After Virtue</i> Book by philosopher Alasdair MacIntyre

After Virtue is a book on moral philosophy by Alasdair MacIntyre. MacIntyre provides a bleak view of the state of modern moral discourse, regarding it as failing to be rational, and failing to admit to being irrational. He claims that older forms of moral discourse were in better shape, particularly singling out Aristotle's moral philosophy as an exemplar. After Virtue is among the most important texts in the recent revival of virtue ethics.

History

Ancient Greek

The original followers of Aristotle were the members of the Peripatetic school. The most prominent members of the school after Aristotle were Theophrastus and Strato of Lampsacus, who both continued Aristotle's researches. During the Roman era the school concentrated on preserving and defending his work. [1] The most important figure in this regard was Alexander of Aphrodisias who commentated on Aristotle's writings. With the rise of Neoplatonism in the 3rd century, Peripateticism as an independent philosophy came to an end, but the Neoplatonists sought to incorporate Aristotle's philosophy within their own system, and produced many commentaries on Aristotle.

Peripatetic school School of philosophy in Ancient Greece

The Peripatetic school was a school of philosophy in Ancient Greece. Its teachings derived from its founder, Aristotle, and peripatetic is an adjective ascribed to his followers.

Theophrastus ancient greek philosopher

Theophrastus, a Greek native of Eresos in Lesbos, was the successor to Aristotle in the Peripatetic school. He came to Athens at a young age and initially studied in Plato's school. After Plato's death, he attached himself to Aristotle who took to Theophrastus his writings. When Aristotle fled Athens, Theophrastus took over as head of the Lyceum. Theophrastus presided over the Peripatetic school for thirty-six years, during which time the school flourished greatly. He is often considered the father of botany for his works on plants. After his death, the Athenians honoured him with a public funeral. His successor as head of the school was Strato of Lampsacus.

Strato of Lampsacus ancient greek philosopher

Strato of Lampsacus was a Peripatetic philosopher, and the third director (scholarch) of the Lyceum after the death of Theophrastus. He devoted himself especially to the study of natural science, and increased the naturalistic elements in Aristotle's thought to such an extent, that he denied the need for an active god to construct the universe, preferring to place the government of the universe in the unconscious force of nature alone.

Byzantine Empire

Byzantine Aristotelianism emerged in the Byzantine Empire in the form of Aristotelian paraphrase: adaptations in which Aristotle's text is rephrased, reorganized, and pruned, in order to make it more easily understood. This genre was allegedly invented by Themistius in the mid-4th century, revived by Michael Psellos in the mid-11th century, and further developed by Sophonias in the late 13th to early 14th centuries. [2]

Leo the Mathematician was appointed to the chair of philosophy at the Magnaura School in the mid-9th century to teach Aristotelian logic. [2] The 11th and 12th centuries saw the emergence of twelfth-century Byzantine Aristotelianism. Before the 12th century, the whole Byzantine output of Aristotelian commentaries was focused on logic. [2] However, the range of subjects covered by the Aristotelian commentaries produced in the two decades after 1118 is much greater due to the initiative of the princess Anna Comnena who commissioned a number of scholars to write commentaries on previously neglected works of Aristotle. [2]

Islamic world

An medieval Arabic representation of Aristotle teaching a student. Arabic aristotle.jpg
An medieval Arabic representation of Aristotle teaching a student.

In the Abbasid Empire, many foreign works were translated into Arabic, large libraries were constructed, and scholars were welcomed. [3] Under the caliphs Harun al-Rashid and his son Al-Ma'mun, the House of Wisdom in Baghdad flourished. Christian scholar Hunayn ibn Ishaq (809–873) was placed in charge of the translation work by the caliph. In his lifetime, Ishaq translated 116 writings, including works by Plato and Aristotle, into Syriac and Arabic. [4] [5]

With the founding of House of Wisdom, the entire corpus of Aristotelian works that had been preserved (excluding the Eudemian Ethics , Magna Moralia and Politics ) became available, along with its Greek commentators; this corpus laid a uniform foundation for Islamic Aristotelianism. [6]

Al-Kindi (801–873) was the first of the Muslim Peripatetic philosophers, and is known for his efforts to introduce Greek and Hellenistic philosophy to the Arab world. [7] He incorporated Aristotelian and Neoplatonist thought into an Islamic philosophical framework. This was an important factor in the introduction and popularization of Greek philosophy in the Muslim intellectual world. [8]

The philosopher Al-Farabi (872–950) had great influence on science and philosophy for several centuries, and in his time was widely thought second only to Aristotle in knowledge (alluded to by his title of "the Second Teacher"). His work, aimed at synthesis of philosophy and Sufism, paved the way for the work of Avicenna (980–1037). [9] Avicenna was one of the main interpreters of Aristotle. [10] The school of thought he founded became known as Avicennism, which was built on ingredients and conceptual building blocks that are largely Aristotelian and Neoplatonist. [11]

At the western end of the Mediterranean Sea, during the reign of Al-Hakam II (961 to 976) in Córdoba, a massive translation effort was undertaken, and many books were translated into Arabic. Averroes (1126–1198), who spent much of his life in Cordoba and Seville, was especially distinguished as a commentator of Aristotle. He often wrote two or three different commentaries on the same work, and some 38 commentaries by Averroes on the works of Aristotle have been identified. [12] Although his writings had only marginal impact in Islamic countries, his works would eventually have a huge impact in the Latin West, [12] and would lead to the school of thought known as Averroism.

Western Europe

Although some knowledge of Aristotle seems to have lingered on in the ecclesiastical centres of western Europe after the fall of the Roman empire, by the ninth century nearly all that was known of Aristotle consisted of Boethius's commentaries on the Organon , and a few abridgments made by Latin authors of the declining empire, Isidore of Seville and Martianus Capella. [13] From that time until the end of the eleventh century, little progress is apparent in Aristotelian knowledge. [13]

The renaissance of the 12th century saw a major search by European scholars for new learning. James of Venice, who probably spent some years in Constantinople, translated Aristotle's Posterior Analytics from Greek into Latin in the mid-twelfth century, [14] thus making the complete Aristotelian logical corpus, the Organon, available in Latin for the first time. Scholars travelled to areas of Europe that once had been under Muslim rule and still had substantial Arabic-speaking populations. From central Spain, which had come under Christian rule in the eleventh century, scholars produced many of the Latin translations of the 12th century. The most productive of these translators was Gerard of Cremona, [15] (c. 1114–1187), who translated 87 books, [16] which included many of the works of Aristotle such as his Posterior Analytics , Physics , On the Heavens , On Generation and Corruption , and Meteorology . Michael Scot (c. 1175–1232) translated Averroes' commentaries on the scientific works of Aristotle. [17]

Aristotle's physical writings began to be discussed openly, and at a time when Aristotle's method was permeating all theology, these treatises were sufficient to cause his prohibition for heterodoxy in the Condemnations of 1210–1277. [13] In the first of these, in Paris in 1210, it was stated that "neither the books of Aristotle on natural philosophy or their commentaries are to be read at Paris in public or secret, and this we forbid under penalty of excommunication." [18] However, despite further attempts to restrict the teaching of Aristotle, by 1270 the ban on Aristotle's natural philosophy was ineffective. [19]

William of Moerbeke (c. 1215–1286) undertook a complete translation of the works of Aristotle or, for some portions, a revision of existing translations. He was the first translator of the Politics (c. 1260) from Greek into Latin. Many copies of Aristotle in Latin then in circulation were assumed to have been influenced by Averroes, who was suspected of being a source of philosophical and theological errors found in the earlier translations of Aristotle. Such claims were without merit, however, as the Alexandrian Aristotelianism of Averroes followed "the strict study of the text of Aristotle, which was introduced by Avicenna, [because] a large amount of traditional Neoplatonism was incorporated with the body of traditional Aristotelianism". [20]

Albertus Magnus (c. 1200–1280) was among the first medieval scholars to apply Aristotle's philosophy to Christian thought. He produced paraphrases of most of the works of Aristotle available to him. [21] He digested, interpreted and systematized the whole of Aristotle's works, gleaned from the Latin translations and notes of the Arabian commentators, in accordance with Church doctrine. His efforts resulted in the formation of a Christian reception of Aristotle in the Western Europe. [21] Magnus did not repudiate Plato. In that, he belonged to the dominant tradition of philosophy that preceded him, namely the "concordist tradition", [22] which sought to harmonize Aristotle with Plato through interpretation (see for example Porphyry's On Plato and Aristotle Being Adherents of the Same School). Magnus famously wrote:

"Scias quod non perficitur homo in philosophia nisi ex scientia duarum philosophiarum: Aristotelis et Platonis." (Metaphysics, I, tr. 5, c. 5)

(Know that a man is not perfected in philosophy if it weren't for the knowledge of the two philosophers, Aristotle and Plato)

Thomas Aquinas (1225–1274), the pupil of Albertus Magnus, wrote a dozen commentaries on the works of Aristotle. [23] Thomas was emphatically Aristotelian, he adopted Aristotle's analysis of physical objects, his view of place, time and motion, his proof of the prime mover, his cosmology, his account of sense perception and intellectual knowledge, and even parts of his moral philosophy. [23] The philosophical school that arose as a legacy of the work of Thomas Aquinas was known as Thomism, and was especially influential among the Dominicans, and later, the Jesuits. [23]

Using Albert's and Thomas's commentaries, as well as Marsilius of Padua's Defensor pacis , 14th-century scholar Nicole Oresme translated Aristotle's moral works into French and wrote extensive comments on them.

Modern era

After retreating under criticism from modern natural philosophers, the distinctively Aristotelian idea of teleology was transmitted through Wolff and Kant to Hegel, who applied it to history as a totality.[ citation needed ] Although this project was criticized by Trendelenburg and Brentano as un-Aristotelian,[ citation needed ] Hegel's influence is now often said to be responsible for an important Aristotelian influence upon Marx. [24] Postmodernists, in contrast, reject Aristotelianism's claim to reveal important theoretical truths. [25] In this, they follow Heidegger's critique of Aristotle as the greatest source of the entire tradition of Western philosophy.

Contemporary Aristotelianism

Aristotelianism is understood by its proponents as critically developing Plato's theories. [26] Recent Aristotelian ethical and 'practical' philosophy, such as that of Gadamer and McDowell, is often premised upon a rejection of Aristotelianism's traditional metaphysical or theoretical philosophy.[ citation needed ] From this viewpoint, the early modern tradition of political republicanism, which views the res publica, public sphere or state as constituted by its citizens' virtuous activity, can appear thoroughly Aristotelian.[ citation needed ]

The contemporary Aristotelian philosopher Alasdair MacIntyre is specially famous for helping to revive virtue ethics in his book After Virtue . MacIntyre revises Aristotelianism with the argument that the highest temporal goods, which are internal to human beings, are actualized through participation in social practices. He opposes Aristotelianism to the managerial institutions of capitalism and its state, and to rival traditions—including the philosophies of Hume, Kant, Kierkegaard, and Nietzsche—that reject its idea of essentially human goods and virtues and instead legitimize capitalism. Therefore, on MacIntyre's account, Aristotelianism is not identical with Western philosophy as a whole; rather, it is "the best theory so far, [including] the best theory so far about what makes a particular theory the best one." [27] Politically and socially, it has been characterized as a newly 'revolutionary Aristotelianism'. This may be contrasted with the more conventional, apolitical and effectively conservative uses of Aristotle by, for example, Gadamer and McDowell. [28] Other important contemporary Aristotelian theorists include Fred D. Miller, Jr. [29] in politics and Rosalind Hursthouse in ethics. [30]

In metaphysics, an Aristotelian realism about universals is defended by such philosophers as David Malet Armstrong and Stephen Mumford, and is applied to the philosophy of mathematics by James Franklin.

Criticism

Bertrand Russell criticizes Aristotle's logic on the following points: [31]

  1. The Aristotelian system allows formal defects leading to "bad metaphysics". For example, the following syllogism is permitted: "All golden mountains are mountains, all golden mountains are golden, therefore some mountains are golden", which insinuates the existence of at least one golden mountain. [32] Furthermore, according to Russell, a predicate of a predicate can be a predicate of the original subject, which blurs the distinction between names and predicates with disastrous consequences; for example, a class with only one member is erroneously identified with that one member, making it impossible to have a correct theory of the number one. [33]
  2. The syllogism is overvalued in comparison to other forms of deduction. For example, syllogisms are not employed in mathematics since they are less convenient. [33]

In addition, Russell ends his review of the Aristotelian logic with these words:

I conclude that the Aristotelian doctrines with which we have been concerned in this chapter are wholly false, with the exception of the formal theory of the syllogism, which is unimportant. Any person in the present day who wishes to learn logic will be wasting his time if he reads Aristotle or any of his disciples. Nonetheless, Aristotle's logical writings show great ability, and would have been useful to mankind if they had appeared at a time when intellectual originality was still active. Unfortunately, they appeared at the very end of the creative period of Greek thought, and therefore came to be accepted as authoritative. By the time that logical originality revived, a reign of two thousand years had made Aristotle very difficult to dethrone. Throughout modern times, practically every advance in science, in logic, or in philosophy has had to be made in the teeth of the opposition from Aristotle's disciples. [34]

See also

Notes

  1. Furley, David (2003), From Aristotle to Augustine: Routledge History of Philosophy, 2, Routledge
  2. 1 2 3 4 Ierodiakonou, Katerina; Bydén, Börje. "Byzantine Philosophy". In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy .
  3. Gaston Wiet , Baghdad: Metropolis of the Abbasid Caliphate Retrieved 2010-04-16
  4. Opth: Azmi, Khurshid. "Hunain bin Ishaq on Ophthalmic Surgery." Bulletin of the Indian Institute of History of Medicine 26 (1996): 69–74. Web. 29 Oct. 2009
  5. Lindberg, David C. The Beginnings of Western Science: Islamic Science. Chicago: The University of Chicago, 2007. Print.
  6. Manfred Landfester, Hubert Cancik, Helmuth Schneider (eds.), Brill's New Pauly: Encyclopaedia of the Ancient World. Classical tradition, Volume 1, Brill, 2006, p. 273.
  7. Klein-Frank, F. Al-Kindi. In Leaman, O & Nasr, H (2001). History of Islamic Philosophy. London: Routledge. p 165
  8. Felix Klein-Frank (2001) Al-Kindi, pages 166–167. In Oliver Leaman & Hossein Nasr. History of Islamic Philosophy. London: Routledge.
  9. "Avicenna (Ibn Sina) (c.980–1037)". The Internet Encyclopedia of Philosophy. Retrieved 2007-07-13.
  10. "Avicenna (Abu Ali Sina)". Sjsu.edu. Archived from the original on 11 January 2010. Retrieved 2010-01-19.
  11. "Avicenna". Encyclopedia Iranica. Retrieved 2010-04-14.
  12. 1 2 Edward Grant, (1996), The foundations of modern science in the Middle Ages, page 30. Cambridge University Press
  13. 1 2 3 Auguste Schmolders, History of Arabian Philosophy in The eclectic magazine of foreign literature, science, and art, Volume 46. February 1859
  14. L.D. Reynolds and Nigel G. Wilson, Scribes and Scholars, Oxford, 1974, p. 106.
  15. C. H. Haskins, Renaissance of the Twelfth Century, p. 287. "more of Arabic science passed into Western Europe at the hands of Gerard of Cremona than in any other way."
  16. For a list of Gerard of Cremona's translations see: Edward Grant (1974) A Source Book in Medieval Science, (Cambridge: Harvard Univ. Pr.), pp. 35–8 or Charles Burnett, "The Coherence of the Arabic-Latin Translation Program in Toledo in the Twelfth Century," Science in Context, 14 (2001): at 249-288, at pp. 275–281.
  17. Christoph Kann (1993). "Michael Scotus". In Bautz, Traugott (ed.). Biographisch-Bibliographisches Kirchenlexikon (BBKL) (in German). 5. Herzberg: Bautz. cols. 1459–1461. ISBN   3-88309-043-3.
  18. Edward Grant, A Source Book in Medieval Science, page 42 (1974). Harvard University Press
  19. Rubenstein, Richard E. Aristotle's Children: How Christians, Muslims, and Jews Rediscovered Ancient Wisdom and Illuminated the Middle Ages, page 215 (2004). Houghton Mifflin Harcourt
  20. Schmölders, Auguste (1859). "'Essai sur les Ecoles Philosophiques chez les Arabes' par Auguste Schmölders, (Paris 1842)" [Essay on the Schools of Philosophy in Arabia](full–text/pdf). In Telford, John; Barber, Benjamin Aquila; Watkinson, William Lonsdale; Davison, William Theophilus (eds.). The London Quarterly Review. 11. J.A. Sharp. p. 60. We have said already that the most interesting and important of the Arabian schools is that which was the simple expression of Alexandrian Aristotelianism, the school of Avicenna and Averroes; or, as the Arabians themselves called it par excellence, that of the 'philosophers.' In no material point did they differ from their master, and, therefore, an exposition of their doctrines would be useless to those who know anything of the history of philosophy; but, before the strict study of the text of Aristotle, which was introduced by Avicenna, a large amount of traditional Neo-Platonism was incorporated with the body of traditional Aristotelianism, so as to take them sometimes far astray from their master's track.
  21. 1 2 Fhrer, Markus. "Albert the Great". In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy .
  22. Henricus Bate, Helmut Boese, Carlos Steel, On Platonic Philosophy, Leuven: Leuven University Press, 1990, p. xvi.
  23. 1 2 3 McInerny, Ralph. "Saint Thomas Aquinas". In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy .
  24. For example, George E. McCarthy (ed.), Marx and Aristotle: Nineteenth-Century German Social Theory and Classical Antiquity, Although many disagree Rowman & Littlefield, 1992.
  25. For example, Ted Sadler, Heidegger and Aristotle: The Question of Being, Athlone, 1996.
  26. For contrasting examples of this, see Hans-Georg Gadamer, The Idea of the Good in Platonic-Aristotelian Philosophy (trans. P. Christopher Smith), Yale University Press, 1986, and Lloyd P. Gerson, Aristotle and Other Platonists, Cornell University Press, 2005.
  27. Alasdair MacIntyre, 'An Interview with Giovanna Borradori', in Kelvin Knight (ed.), The MacIntyre Reader, Polity Press / University of Notre Dame Press, 1998, p. 264.
  28. Kelvin Knight, Aristotelian Philosophy: Ethics and Politics from Aristotle to MacIntyre, Polity Press, 2007.
  29. Fred D. Miller, Jr., Nature, Justice, and Rights in Aristotle's Politics, Oxford University Press, 1997.
  30. Rosalind Hursthouse, On Virtue Ethics, Oxford University Press, 1999.
  31. Russell (1967), Chapter XXII Aristotle's Logic
  32. Russell (1967 , p. 197)
  33. 1 2 Russell (1967 , p. 198)
  34. Russell (1967 , p. 202)

Further reading

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Phronesis is an Ancient Greek word for a type of wisdom or intelligence. It is more specifically a type of wisdom relevant to practical action, implying both good judgement and excellence of character and habits, or practical virtue. Phronesis was a common topic of discussion in ancient Greek philosophy.

<i>On the Heavens</i> work by Aristotle

On the Heavens is Aristotle's chief cosmological treatise: written in 350 BC it contains his astronomical theory and his ideas on the concrete workings of the terrestrial world. It should not be confused with the spurious work On the Universe.

Early Islamic law placed importance on formulating standards of argument, which gave rise to a "novel approach to logic" in Kalam However, with the rise of the Mu'tazili philosophers, who highly valued Aristotle's Organon, this approach was displaced by the older ideas from Hellenistic philosophy, The works of al-Farabi, Avicenna, al-Ghazali and other Persian Muslim logicians who often criticized and corrected Aristotelian logic and introduced their own forms of logic, also played a central role in the subsequent development of European logic during the Renaissance. The use of Aristotelian logic in Islamic theology again began to decline from the 10th century, with the rise of Ashʿari theology to the intellectual mainstream, which rejects causal reasoning in favour of clerical authority.

Jiyuan Yu was a moral philosopher noted for his work on virtue ethics. Yu was a long-time and highly admired Professor of Philosophy at the State University of New York at Buffalo, in Buffalo, New York, starting in 1997. Prior to his professorship, Yu completed a three-year post as a research fellow at the University of Oxford, England (1994-1997). He received his education in China at both Shandong University and Renmin University, in Italy at Scuola Normale Superiore di Pisa, and in Canada at the University of Guelph. His primary areas of research and teaching included Ancient Greek Philosophy, and Ancient Chinese Philosophy.

Commentaries on Aristotle refers to the great mass of literature produced, especially in the ancient and medieval world, to explain and clarify the works of Aristotle. The pupils of Aristotle were the first to comment on his writings, a tradition which was continued by the Peripatetic school throughout the Hellenistic period and the Roman era. The Neoplatonists of the late Roman empire wrote many commentaries on Aristotle, attempting to incorporate him into their philosophy. Although Ancient Greek commentaries are considered the most useful, commentaries continued to be written by the Christian scholars of the Byzantine Empire and by the many Islamic philosophers and Western scholastics who had inherited his texts.

Commentaries on Plato refers to the great mass of literature produced, especially in the ancient and medieval world, to explain and clarify the works of Plato. Many Platonist philosophers in the centuries following Plato sought to clarify and summarise his thoughts, but it was during the Roman era, that the Neoplatonists, in particular, wrote many commentaries on individual dialogues of Plato, many of which survive to the present day.

Medieval philosophy

Medieval philosophy is a term used to refer to the philosophy that existed through the Middle Ages, the period roughly extending from the fall of the Western Roman Empire in the 5th century to the Renaissance in the 15th century. Medieval philosophy, understood as a project of independent philosophical inquiry, began in Baghdad, in the middle of the 8th century, and in France, in the itinerant court of Charlemagne, in the last quarter of the 8th century. It is defined partly by the process of rediscovering the ancient culture developed in Greece and Rome during the Classical period, and partly by the need to address theological problems and to integrate sacred doctrine with secular learning.

A Short History of Ethics: A History of Moral Philosophy from the Homeric Age to the Twentieth Century is a 1966 book on the history of moral philosophy by the Scottish philosopher Alasdair MacIntyre. It is the first of a series of books by MacIntyre on the history and development of ethics.

Joachim Ritter was a German philosopher and founder of the so-called Ritter School.

Averroes theory of the unity of the intellect philosophical theory proposed by Averroes that all humans share the same intellect

The unity of the intellect is a philosophical theory proposed by the Muslim medieval Andalusian philosopher Averroes (1126–1198), which asserted that all humans share the same intellect. Averroes expounded his theory in his long commentary of On the Soul to explain how universal knowledge is possible within the Aristotelian theory of mind. Averroes' theory was influenced by related ideas by previous thinkers such as Aristotle, Plotinus, Al-Farabi, Avicenna and Avempace.