Aristotle (Greek: Ἀριστοτέλης Aristotélēs) (384 BC – 322 BC) was a Greek philosopher, a student of Plato and teacher of Alexander the Great. He wrote on many different subjects, including physics, metaphysics, poetry, theater, music, logic, rhetoric, politics, government, ethics, biology and zoology.
Aristotle (together with Socrates and Plato) is one of the most important founding figures in Western philosophy. He was the first to create a comprehensive system of philosophy, encompassing morality and aesthetics, logic and science, politics and metaphysics. Aristotle's views on the physical sciences profoundly shaped medieval scholarship, and their influence extended well into the Renaissance, although they were ultimately replaced by modern physics. In the biological sciences, some of his observations were only confirmed to be accurate in the nineteenth century. His works contain the earliest known formal study of logic, which were incorporated in the late nineteenth century into modern formal logic. In metaphysics, Aristotelianism had a profound influence on philosophical and theological thinking in the Islamic and Jewish traditions in the Middle Ages, and it continues to influence Christian theology, especially Eastern Orthodox theology, and the scholastic tradition of the Roman Catholic Church. All aspects of Aristotle's philosophy continue to be the object of active academic study today.
Though Aristotle wrote many elegant treatises and dialogues (Cicero described his literary style as "a river of gold"), it is thought that the majority of his writings are now lost; it is believed that only about one third of the original works have survived.
- 1 Logic
- 2 Aristotle's scientific method
- 3 Physics
- 4 Metaphysics
- 5 Biology and medicine
- 6 Practical Philosophy
- 7 The loss of his works
- 8 Legacy
- 9 List of Aristotle's works
- 10 References
- 11 Further reading
- 12 See also
- 13 External links
Aristotle's conception of logic was the dominant form of logic until 19th century advances in mathematical logic. Kant stated in the Critique of Pure Reason that Aristotle's theory of logic completely accounted for the core of deductive inference.
Aristotle "says that 'on the subject of reasoning' he 'had nothing else on an earlier date to speak of'". However, Plato reports that syntax was devised before him, by Prodikos of Keos, who was concerned by the correct use of words. Logic seems to have emerged from dialectics; the earlier philosophers made frequent use of concepts like reductio ad absurdum in their discussions, but never truly understood the logical implications. Even Plato had difficulties with logic; although he had a reasonable conception of a deduction system, he could never actually construct one and relied instead on his dialectic. Plato believed that deduction would simply follow from premises, hence he focused on maintaining solid premises so that the conclusion would logically follow. Consequently, Plato realized that a method for obtaining conclusions would be most beneficial. He never succeeded in devising such a method, but his best attempt was published in his book Sophist, where he introduced his division method.
Analytics and the Organon
What we today call Aristotelian logic, Aristotle himself would have labeled "analytics". The term "logic" he reserved to mean dialectics. Most of Aristotle's work is probably not in its original form, since it was most likely edited by students and later lecturers. The logical works of Aristotle were compiled into six books in about the early 1st century AD:
- On Interpretation
- Prior Analytics
- Posterior Analytics
- On Sophistical Refutations
The order of the books (or the teachings from which they are composed) is not certain, but this list was derived from analysis of Aristotle's writings. It goes from the basics, the analysis of simple terms in the Categories, to the study of more complex forms, namely, syllogisms (in the Analytics) and dialectics (in the Topics and Sophistical Refutations). There is one volume of Aristotle's concerning logic not found in the Organon, namely the fourth book of Metaphysics..
Aristotle's scientific method
Like his teacher Plato, Aristotle's philosophy aims at the universal. Aristotle, however, found the universal in particular things, which he called the essence of things, while Plato finds that the universal exists apart from particular things, and is related to them as their prototype or exemplar. For Aristotle, therefore, philosophic method implies the ascent from the study of particular phenomena to the knowledge of essences, while for Plato philosophic method means the descent from a knowledge of universal Forms (or ideas) to a contemplation of particular imitations of these. For Aristotle, "form" still refers to the unconditional basis of phenomena but is "instantiated" in a particular substance (see Universals and particulars, below). In a certain sense, Aristotle's method is both inductive and deductive, while Plato's is essentially deductive from a priori principles.
In Aristotle's terminology, "natural philosophy" is a branch of philosophy examining the phenomena of the natural world, and included fields that would be regarded today as physics, biology and other natural sciences. In modern times, the scope of philosophy has become limited to more generic or abstract inquiries, such as ethics and metaphysics, in which logic plays a major role. Today's philosophy tends to exclude empirical study of the natural world by means of the scientific method. In contrast, Aristotle's philosophical endeavors encompassed virtually all facets of intellectual inquiry.
In the larger sense of the word, Aristotle makes philosophy coextensive with reasoning, which he also would describe as "science". Note, however, that his use of the term science carries a different meaning than that covered by the term "scientific method". For Aristotle, "all science (dianoia) is either practical, poetical or theoretical" (Metaphysics 1025b25). By practical science, he means ethics and politics; by poetical science, he means the study of poetry and the other fine arts; by theoretical science, he means physics, mathematics and metaphysics.
If logic (or "analytics") is regarded as a study preliminary to philosophy, the divisions of Aristotelian philosophy would consist of: (1) Logic; (2) Theoretical Philosophy, including Metaphysics, Physics, Mathematics, (3) Practical Philosophy and (4) Poetical Philosophy.
In the period between his two stays in Athens, between his times at the Academy and the Lyceum, Aristotle conducted most of the scientific thinking and research for which he is renowned today. In fact, most of Aristotle's life was devoted to the study of the objects of natural science. Aristotle’s metaphysics contains observations on the nature of numbers but he made no original contributions to mathematics. He did, however, perform original research in the natural sciences, e.g., botany, zoology, physics, astronomy, chemistry, meteorology, and several other sciences.
Aristotle's writings on science are largely qualitative, as opposed to quantitative. Beginning in the sixteenth century, scientists began applying mathematics to the physical sciences, and Aristotle's work in this area was deemed hopelessly inadequate. His failings were largely due to the absence of concepts like mass, velocity, force and temperature. He had a conception of speed and temperature, but no quantitative understanding of them, which was partly due to the absence of basic experimental devices, like clocks and thermometers.
His writings provide an account of many scientific observations, a mixture of precocious accuracy and curious errors. For example, in his History of Animals he claimed that human males have more teeth than females. In a similar vein, John Philoponus, and later Galileo, showed by simple experiments that Aristotle's theory that the more massive object falls faster than a less massive object is incorrect. On the other hand, Aristotle refuted Democritus's claim that the Milky Way was made up of "those stars which are shaded by the earth from the sun's rays," pointing out (correctly, even if such reasoning was bound to be dismissed for a long time) that, given "current astronomical demonstrations" that "the size of the sun is greater than that of the earth and the distance of the stars from the earth many times greater than that of the sun, then...the sun shines on all the stars and the earth screens none of them."
In places, Aristotle goes too far in deriving 'laws of the universe' from simple observation and over-stretched reason. Today's scientific method assumes that such thinking without sufficient facts is ineffective, and that discerning the validity of one's hypothesis requires far more rigorous experimentation than that which Aristotle used to support his laws.
Aristotle also had some scientific blind spots, the largest being his inability to see the application of mathematics to physics. Aristotle held that physics was about changing objects with a reality of their own, whereas mathematics was about unchanging objects without a reality of their own. In this philosophy, he could not imagine that there was a relationship between them. He also posited a flawed cosmology that we may discern in selections of the Metaphysics, which was widely accepted up until the 1500s. From the 3rd century to the 1500s, the dominant view held that the Earth was the center of the universe (geocentrism).
Since he was perhaps the philosopher most respected by European thinkers during and after the Renaissance, these thinkers often took Aristotle's erroneous positions as given, which held back science in this epoch. However, Aristotle's scientific shortcomings should not mislead one into forgetting his great advances in the many scientific fields. For instance, he founded logic as a formal science and created foundations to biology that were not superseded (in the West) for two millennia. Moreover, he introduced the fundamental notion that nature is composed of things that change and that studying such changes can provide useful knowledge of underlying constants. This made the study of physics, and all other sciences, respectable. In actuality, however, this observation transcends physics into metaphysics.
The five elements
- Fire, which is hot and dry.
- Earth, which is cold and dry.
- Air, which is hot and wet.
- Water, which is cold and wet.
- Aether, which is the divine substance that makes up the heavenly spheres and heavenly bodies (stars and planets).
Each of the four earthly elements has its natural place; the earth at the centre of the universe, then water, then air, then fire. When they are out of their natural place they have natural motion, requiring no external cause, which is towards that place; so bodies sink in water, air bubbles up, rain falls, flame rises in air. The heavenly element has perpetual circular motion.
Causality, The Four Causes
- The material cause is that from which a thing comes into existence as from its parts, constituents, substratum or materials. This reduces the explanation of causes to the parts (factors, elements, constituents, ingredients) forming the whole (system, structure, compound, complex, composite, or combination), a relationship known as the part-whole causation.
- The formal cause tells us what a thing is, that any thing is determined by the definition, form, pattern, essence, whole, synthesis or archetype. It embraces the account of causes in terms of fundamental principles or general laws, as the whole (i.e., macrostructure) is the cause of its parts, a relationship known as the whole-part causation.
- The efficient cause is that from which the change or the ending of the change first starts. It identifies 'what makes of what is made and what causes change of what is changed' and so suggests all sorts of agents, nonliving or living, acting as the sources of change or movement or rest. Representing the current understanding of causality as the relation of cause and effect, this covers the modern definitions of "cause" as either the agent or agency or particular events or states of affairs.
- The final cause is that for the sake of which a thing exists or is done, including both purposeful and instrumental actions and activities. The final cause or telos is the purpose or end that something is supposed to serve, or it is that from which and that to which the change is. This also covers modern ideas of mental causation involving such psychological causes as volition, need, motivation, or motives, rational, irrational, ethical, all that gives purpose to behavior.
Additionally, things can be causes of one another, causing each other reciprocally, as hard work causes fitness and vice versa, although not in the same way or function, the one is as the beginning of change, the other as the goal. (Thus Aristotle first suggested a reciprocal or circular causality as a relation of mutual dependence or influence of cause upon effect). Moreover, Aristotle indicated that the same thing can be the cause of contrary effects; its presence and absence may result in different outcomes.
Aristotle marked two modes of causation: proper (prior) causation and accidental (chance) causation. All causes, proper and incidental, can be spoken as potential or as actual, particular or generic. The same language refers to the effects of causes, so that generic effects assigned to generic causes, particular effects to particular causes, operating causes to actual effects. Essentially, causality does not suggest a temporal relation between the cause and the effect.
All further investigations of causality will consist of imposing the favorite hierarchies on the order causes, such as final > efficient > material > formal (Thomas Aquinas), or of restricting all causality to the material and efficient causes or to the efficient causality (deterministic or chance) or just to regular sequences and correlations of natural phenomena (the natural sciences describing how things happen instead of explaining the whys and wherefores).
Chance and spontaneity
Spontaneity and chance are causes of effects. Chance as an incidental cause lies in the realm of accidental things. It is "from what is spontaneous" (but note that what is spontaneous does not come from chance). For a better understanding of Aristotle's conception of "chance" it might be better to think of "coincidence": Something takes place by chance if a person sets out with the intent of having one thing take place, but with the result of another thing (not intended) taking place. For example: A person seeks donations. That person may find another person willing to donate a substantial sum. However, if the person seeking the donations met the person donating, not for the purpose of collecting donations, but for some other purpose, Aristotle would call the collecting of the donation by that particular donator a result of chance. It must be unusual that something happens by chance. In other words, if something happens all or most of the time, we cannot say that it is by chance.
There is also more specific kind of chance, which Aristotle names "luck", that can only apply to human beings, since it is in the sphere of moral actions. According to Aristotle, luck must involve choice (and thus deliberation), and only humans are capable of deliberation and choice. "What is not capable of action cannot do anything by chance".
Aristotle defines metaphysics as "the knowledge of immaterial being," or of "being in the highest degree of abstraction." He refers to metaphysics as "first philosophy", as well as "the theologic science."
Substance, potentiality and actuality
Aristotle examines the concept of substance (ousia) in his Metaphysics, Book VII and he concludes that a particular substance is a combination of both matter and form. As he proceeds to the book VIII, he concludes that the matter of the substance is the substratum or the stuff of which it is composed, e.g. the matter of the house are the bricks, stones, timbers etc., or whatever constitutes the potential house. While the form of the substance, is the actual house, namely ‘covering for bodies and chattels’ or any other differentia (see also predicables). The formula that gives the components is the account of the matter, and the formula that gives the differentia is the account of the form.
With regard to the change (kinesis) and its causes now, as he defines in his Physics and On Generation and Corruption 319b-320a, he distinguishes the coming to be from 1. growth and diminution, which is change in quantity 2. locomotion, which is change in space and 3. alteration, which is change in quality. The coming to be is a change where nothing persists of which the resultant is a property. In that particular change he introduces the concept of potentiality (dynamis) and actuality (entelecheia) in association with the matter and the form.
Referring to potentiality, this is what a thing is capable of doing, or being acted upon, if it is not prevented by something else. For example, the seed of a plant in the soil is potentially (dynamei) plant, and if is not prevented by something, it will become a plant. Potentially beings can either 'act' (poiein) or 'be acted upon' (paschein), which can be either innate or learned. For example, the eyes possess the potentiality of sight (innate - being acted upon), while the capability of playing the flute can be possessed by learning (exercise - acting).
Actuality is the fulfillment of the end of the potentiality. Because the end (telos) is the principle of every change, and for the sake of the end exists potentiality, therefore actuality is the end. Referring then to our previous example, we could say that actuality is when the seed of the plant becomes a plant.
“ For that for the sake of which a thing is, is its principle, and the becoming is for the sake of the end; and the actuality is the end, and it is for the sake of this that the potentiality is acquired. For animals do not see in order that they may have sight, but they have sight that they may see.”
In conclusion, the matter of the house is its potentiality and the form is its actuality. The formal cause (aitia) then of that change from potential to actual house, is the reason (logos) of the house builder and the final cause is the end, namely the house itself. Then Aristotle proceeds and concludes that the actuality is prior to potentiality in formula, in time and in substantiality.
With this definition of the particular substance (i.e., matter and form), Aristotle tries to solve the problem of the unity of the beings, e.g., what is that makes the man one? Since, according to Plato there are two Ideas: animal and biped, how then is man a unity? However, according to Aristotle, the potential being (matter) and the actual one (form) are one and the same thing.
Universals and particulars
Aristotle's predecessor, Plato, argued that all things have a universal form, which could be either a property, or a relation to other things. When we look at an apple, for example, we see an apple, and we can also analyze a form of an apple. In this distinction, there is a particular apple and a universal form of an apple. Moreover, we can place an apple next to a book, so that we can speak of both the book and apple as being next to each other.
Plato argued that there are some universal forms that are not a part of particular things. For example, it is possible that there is no particular good in existence, but "good" is still a proper universal form. Bertrand Russell is a contemporary philosopher that agreed with Plato on the existence of "uninstantiated universals".
Aristotle disagreed with Plato on this point, arguing that all universals are "instantiated". Aristotle argued that there are no universals that are unattached to existing things. According to Aristotle, if a universal exists, either as a particular or a relation, then there must have been, must be currently, or must be in the future, something on which the universal can be predicated. Consequently, according to Aristotle, if it is not the case that some universal can be predicated to an object that exists at some period of time, then it does not exist.
One way for contemporary philosophers to justify this position is by asserting the eleatic principle.
In addition, Aristotle disagreed with Plato about the location of universals. As Plato spoke of the world of the forms, a location where all universal forms subsist, Aristotle maintained that universals exist within each thing on which each universal is predicated. So, according to Aristotle, the form of apple exists within each apple, rather than in the world of the forms.
Biology and medicine
Empirical research program
Aristotle is the earliest natural historian whose work has survived in some detail. Aristotle did his research on natural history on the isle of Lesbos. The works that reflect this research, including History of Animals, Generation of Animals, and Parts of Animals, contain some remarkable observations and interpretations, along with sundry myths and mistakes. The most striking passages are about the sea-life visible from observation on Lesbos and available from the catches of fishermen. His observations on catfish, electric fish (Torpedo) and angler-fish are exceptional, as is his writing on cephalopods, molluscs, octopus, sepia (cuttlefish) and the paper nautilus (Argonauta argo). His description of the hectocotyl arm was about two thousand years ahead of its time, and widely disbelieved until its rediscovery in the nineteenth century. He separated the aquatic mammals from fish, and knew that sharks and rays were part of the group he called Selachē (selachians).
Theory of biological being
However, for Charles Singer, "Nothing is more remarkable than [Aristotle's] efforts to [exhibit] the relationships of living things as a scala naturae" Aristotle's History of Animals classified organisms in relation to a hierarchical "Ladder of Life" (scala naturae), placing them according to complexity of structure and function so that higher organisms showed greater vitality and ability to move.
Aristotle believed that intellectual purposes, i.e., formal causes, guided all natural processes. Such a teleological view gave Aristotle cause to justify his observed data as an expression of formal design. Noting that "no animal has, at the same time, both tusks and horns," and "a single-hooved animal with two horns I have never seen," Aristotle suggested that Nature, giving no animal both horns and tusks, was staving off vanity, and giving creatures faculties only to such a degree as they are necessary. Noting that ruminants had a multiple stomachs and weak teeth, he supposed the first was to compensate for the latter, with Nature trying to preserve a type of balance.
In a similar fashion, Aristotle believed that creatures were arranged in a graded scale of perfection rising from plants on up to man, the scala naturae or Great Chain of Being. His system had eleven grades, arranged according "to the degree to which they are infected with potentiality", expressed in their form at birth. The highest animals laid warm and wet creatures alive, the lowest bore theirs cold, dry, and in thick eggs.
Aristotle also held that the level of a creature's perfection was reflected in its form, but not foreordained by that form.
He placed great importance on the type(s) of soul an organism possessed, asserting that plants possess a vegetative soul, responsible for reproduction and growth, animals a vegetative and a sensitive soul, responsible for mobility and sensation, and humans a vegetative, a sensitive, and a rational soul, capable of thought and reflection.
Aristotle, in contrast to earlier philosophers, but in accordance with the Egyptians, placed the rational soul in the heart, rather than the brain. Notable is Aristotle's division of sensation and thought, which generally went against previous philosophers, with the exception of Alcmaeon.
His analysis of procreation is frequently criticized on the grounds that it presupposes an active, ensouling masculine element bringing life to an inert, passive, lumpen female element; it is on these grounds that Aristotle is considered by some feminist critics to have been a misogynist.
Aristotle's successor: Theophrastus
Aristotle's successor at the Lyceum, Theophrastus, wrote a series of books on botany—the History of Plants—which survived as the most important contribution of antiquity to botany, even into the Middle Ages. Many of Theophrastus' names survive into modern times, such as carpos for fruit, and pericarpion for seed vessel.
Rather than focus on formal causes, as Aristotle did, Theophrastus suggested a mechanistic scheme, drawing analogies between natural and artificial processes, and relying on Aristotle's concept of the efficient cause. Theophrastus also recognized the role of sex in the reproduction of some higher plants, though this last discovery was lost in later ages.
The effect of Aristotle on Hellenistic medicine
Following Theophrastus, the Lyceum failed to produce any original work. Though interest in Aristotle's ideas survived, they were generally taken unquestioningly. It is not until the age of Alexandria under the Ptolemies that advances in biology can be again found.
The first medical teacher at Alexandria Herophilus of Chalcedon, corrected Aristotle, placing intelligence in the brain, and connected the circulatory system to motion and sensation. Herophilus also distinguished between skin and arteries, noting that the latter pulse while the former do not. Though a few modern atomists such as Lucretius challenged the teleological viewpoint of Aristotelian ideas about life, teleology (and after the rise of Christianity, natural theology) would remain central to biological thought essentially until the 18th and 19th centuries. In the words of Ernst Mayr, "Nothing of any real consequence in biology after Lucretius and Galen until the Renaissance." (in Europe at least- advancement in the field continued in the Middle East and orient). Aristotle's ideas of natural history and medicine survived, but they were generally taken unquestioningly.
Aristotle considered ethics to be a practical science, i.e., one mastered by doing rather than merely reasoning. Further, Aristotle believed that ethical knowledge is not certain knowledge (like metaphysics and epistemology) but is general knowledge. He wrote several treatises on ethics, including most notably, Nichomachean Ethics, in which he outlines what is commonly called virtue ethics.
Aristotle taught that virtue has to do with the proper function of a thing. An eye is only a good eye in so much as it can see, because the proper function of an eye is sight. Aristotle reasoned that man must have a function uncommon to anything else, and that this function must be an activity of the soul. Aristotle identified the best activity of the soul as eudaimonia: a happiness or joy that pervades the good life. Aristotle taught that to achieve the good life, one must live a balanced life and avoid excess. This balance, he taught, varies among different persons and situations, and exists as a golden mean between two vices - one an excess and one a deficiency.
In addition to his works on ethics, which address the individual, Aristotle addressed the city in his work titled Politics. Aristotle's conception of the city is very organic, and he is considered one of the first to conceive of the city in this manner. Aristotle considered the city to be a natural community. Moreover, he considered the city to be prior to the family which in turn is prior to the individual, i.e., last in the order of becoming, but first in the order of being . He is also famous for his statement that "man is by nature a political animal." Aristotle conceived of politics as being rather like an organism than like a machine, and as a collection of parts that cannot exist without the other.
It should be noted that the modern understanding of a political community is that of the state. However, the state was foreign to Aristotle. He referred to political communities as cities. Aristotle understood a city as a political "partnership" and not one of a social contract (or compact) or a political community as understood by Niccolò Machiavelli. Subsequently, a city is created not to avoid injustice or for economic stability , but rather to live a good life: "The political partnership must be regarded, therefore, as being for the sake of noble actions, not for the sake of living together" . This can be distinguished from the social contract theory which individuals leave the state of nature because of "fear of violent death" or its "inconveniences." 
Rhetoric and poetics
Aristotle considered epic poetry, tragedy, comedy, dithyrambic poetry and music to be imitative, each varying in imitation by media, object, and manner. For example, music imitates with the media of rhythm and harmony, whereas dance imitates with rhythm alone, and poetry with language. The forms also differ in their object of imitation. Comedy, for instance, is a dramatic imitation of men worse than average; whereas tragedy imitates men slightly better than average. Lastly, the forms differ in their manner of imitiation - through narrative or character, through change or no change, and through drama or no drama. Aristotle believed that imitiation is natural to mankind and constitutes one of mankind's advantages over animals.
While it is believed that Aristotle's Poetics comprised two books - one on comedy and one on tragedy - only the portion that focuses on tragedy has survived. Aristotle taught that tragedy is composed of six elements: plot-structure, character, style, spectacle, and lyric poetry. The characters in a tragedy are merely a means of driving the story; and the plot, not the characters, is the chief focus of tragedy. Tragedy is the imitation of action arousing pity and fear, and is meant to effect the catharsis of those same emotions. Aristotle concludes Poetics with a discussion on which, if either, is superior: epic or tragic mimesis. He suggests that because tragedy possesses all the attributes of an epic, possibly possesses additional attributes such as spectacle and music, is more unified, and achieves the aim of its mimesis in shorter scope, it can be considered superior to epic.
The loss of his works
According to a distinction that originates with Aristotle himself, his writings are divisible into two groups: the "exoteric" and the "esoteric". Most scholars have understood this as a distinction between works Aristotle intended for the public (exoteric), and the more technical works (esoteric) intended for the narrower audience of Aristotle's students and other philosophers who were familiar with the jargon and issues typical of the Platonic and Aristotelian schools. Another common assumption is that none of the exoteric works is extant - that all of Aristotle's extant writings are of the esoteric kind. Current knowledge of what exactly the exoteric writings were like is scant and dubious, though many of them may have been in dialogue form. (Fragments of some of Aristotle's dialogues have survived.) Perhaps it is to these that Cicero refers when he characterized Aristotle's writing style as "a river of gold"; it is hard for many modern readers to accept that one could seriously so admire the style of those works currently available to us. However, some modern scholars have warned that we cannot know for certain that Cicero's praise was reserved specifically for the exoteric works; a few modern scholars have actually admired the concise writing style found in Aristotle's extant works.
One major question in the history of Aristotle's works, then, is how were the exoteric writings all lost, and how did the ones we now possess come to us? The story of the original manuscripts of the esoteric treatises is described by Strabo in his Geography and Plutarch in his Parallel Lives. The manuscripts were left from Aristotle to his successor Theophrastus, who in turn willed them to Neleus of Scepsis. Neleus supposedly took the writings from Athens to Scepsis, where his heirs let them languish in a cellar until the first century BC, when Apellicon of Teos discovered and purchased the manuscripts, bringing them back to Athens. According to the story, Apellicon tried to repair some of the damage that was done during the manuscripts' stay in the basement, introducing a number of errors into the text. When Lucius Cornelius Sulla occupied Athens in 86 BC, he carried off the library of Apellicon to Rome, where they were first published in 60 BC by the grammarian Tyrranion of Amisus and then by philosopher Andronicus of Rhodes.
Carnes Lord attributes the popular belief in this story to the fact that it provides "the most plausible explanation for the rapid eclipse of the Peripatetic school after the middle of the third century, and for the absence of widespread knowledge of the specialized treatises of Aristotle throughout the Hellenistic period, as well as for the sudden reappearance of a flourishing Aristotelianism during the first century B.C." Lord voices a number of reservations concerning this story, however. First, the condition of the texts is far too good for them to have suffered considerable damage followed by Apellicon's inexpert attempt at repair. Second, there is "incontrovertible evidence," Lord says, that the treatises were in circulation during the time in which Strabo and Plutarch suggest they were confined within the cellar in Scepsis. Third, the definitive edition of Aristotle's texts seems to have been made in Athens some fifty years before Andronicus supposedly compiled his. And fourth, ancient library catalogues predating Andronicus' intervention list an Aristotelean corpus quite similar to the one we currently possess. Lord sees a number of post-Aristotelean interpolations in the Politics, for example, but is generally confident that the work has come down to us relatively intact.
After the Roman period, Aristotle's works were by and large lost to the West for a second time. They were, however, preserved in the East by various Muslim and Byzantine scholars and philosophers, many of whom wrote extensive commentaries on his works. Aristotle lay at the foundation of the falsafa movement in Islamic philosophy, stimulating the thought of Al-Farabi, Ibn Sina, Ibn Rushd and others.
As the influence of the falsafa grew in the West, in part due to Gerard of Cremona's translations and the spread of Averroism, the demand for Aristotle's works grew. William of Moerbeke translated a number of them into Latin. When Thomas Aquinas wrote his theology, working from Moerbeke's translations, the demand for Aristotle's writings grew and the Greek manuscripts returned to the West, stimulating a revival of Aristotelianism in Europe, and ultimately revitalizing European thought through Muslim influence in Spain to fan the embers of the Renaissance.
It is the opinion of many that Aristotle's system of thought remains the most influential one ever put together by any single mind. According to historian Will Durant, no other philosopher has contributed so much to the enlightenment of the world. He single-handedly founded the sciences of Logic, Biology and Psychology. At the opposite pole, Bertrand Russell dismissed much of Aristotle's work as not particularly profound.
The immediate influence of Aristotle's work was felt as the Lyceum grew into the Peripatetic school. Aristotle's notable students included Aristoxenus, Dicaearchus, Demetrius of Phalerum, Eudemos of Rhodes, Harpalus, Hephaestion, Meno, Mnason of Phocis, Nicomachus, and Theophrastus. (Alexander the Great's tutelage under Aristotle should also be mentioned here, though it is unclear what the influence of this relationship was.)
Aristotle is referred to as "The Philosopher" by Scholastic thinkers such as Thomas Aquinas. See Summa Theologica, Part I, Question 3, etc. These thinkers blended Aristotelian philosophy with Christianity, bringing the thought of Ancient Greece into the Middle Ages. It required a repudiation of some Aristotelian principles for the sciences and the arts to free themselves for the discovery of modern scientific laws and empirical methods. The medieval English poet Chaucer describes his student as being happy by having
- At his bedded hed
- Twenty books clothed in blake or red
- Of Aristotle and his philosophie
- I saw the Master there of those who know,
- Amid the philosophic family,
- By all admired, and by all reverenced;
- There Plato too I saw, and Socrates,
- Who stood beside him closer than the rest.
The German philosopher Friedrich Nietzsche has been said to have taken nearly all of his political philosophy from Aristotle. However implausible this is, it is certainly the case that Aristotle's rigid separation of action from production, and his justification of the subservience of slaves and others to the virtue - or arete - of a few justified the ideal of aristocracy. It is Martin Heidegger, not Nietzsche, who elaborated a new interpretation of Aristotle, intended to warrant his deconstruction of scholastic and philosophical tradition. More recently, Alasdair MacIntyre has attempted to reform what he calls the Aristotelian tradition in a way that is anti-elitist and capable of disputing the claims of both liberals and Nietzscheans.
List of Aristotle's works
- Jonathan Barnes, "Life and Work" in The Cambridge Companion to Aristotle (1995), p. 9.
- Bocheński, I. M. (1951). Ancient Formal Logic. Amsterdam: North-Holland Publishing Company.
- Bocheński, 1951.
- Rose, Lynn E. (1968). Aristotle's Syllogistic. Springfield: Charles C Thomas Publisher.
- Bocheński, 1951.
- Jori, Alberto (2003). Aristotele. Milano: Bruno Mondadori Editore.
- Aristotle, History of Animals, 2.3.
- Stanford Encyclopedia of Philosophy
- Aristotle, Meteorology 1.8, trans. E.W. Webster, rev. J. Barnes.
- Burent, John. 1928. Platonism, Berkeley: University of California Press, pp. 61, 103-104.
- Aristotle, Physics 2.6
- Aristotle, Metaphysics VIII 1043a 10-30
- Aristotle, Metaphysics IX 1050a 5-10
- Aristotle, Metaphysics VIII 1045a-b
- Singer, Charles. A short history of biology. Oxford 1931.
- Emily Kearns, "Animals, knowledge about," in Oxford Classical Dictionary, 3rd ed., 1996, p. 92.
- Singer, Charles. A short history of biology. Oxford 1931.
- Aristotle, of course, is not responsible for the later use made of this idea by clerics.
- Mason, A History of the Sciences pp 43-44
- Mayr, The Growth of Biological Thought, pp 201-202; see also: Lovejoy, The Great Chain of Being
- Aristotle, De Anima II 3
- Mason, A History of the Sciences pp 45
- Guthrie, A History of Greek Philosophy Vol. 1 pp. 348
- Harding, Sandra (31 December 1999). Discovering Reality,: Feminist Perspectives on Epistemology, Metaphysics, Methodology, and Philosophy of Science. Springer. p. 372. Unknown parameter
- Mayr, The Growth of Biological Thought, pp 90-91; Mason, A History of the Sciences, p 46
- Annas, Classical Greek Philosophy pp 252
- Mason, A History of the Sciences pp 56
- Mayr, The Growth of Biological Thought, pp 90-94; quotation from p 91
- Annas, Classical Greek Philosophy, p 252
- Ebenstein, Alan (2002). Introduction to Political Thinkers. Wadsworth Group. p. 59. Unknown parameter
- For a different reading of social and economic processes in the Nicomacean Ethics and Politics see Polanyi, K. (1957) "Aristotle Discovers the Economy" in Primitive, Archaic and Modern Economies: Essays of Karl Polanyi ed. G. Dalton, Boston 1971, 78-115
- Aristotle, Poetics I 1447a
- Aristotle, Poetics III
- Aristotle, Poetics IV
- Aristotle, Poetics VI
- Aristotle, Poetics XXVI
- Jonathan Barnes, "Life and Work" in The Cambridge Companion to Aristotle (1995), p. 12; Aristotle himself: Nichomachean Ethics 1102a26-27. Aristotle himself never uses the term "esoteric" or "acroamatic". For other passages where Aristotle speaks of exōterikoi logoi, see W. D. Ross, Aristotle's Metaphysics (1953), vol. 2, pp. 408-410. Ross defends an interpretation according to which the phrase, at least in Aristotle's own works, usually refers generally to "discussions not peculiar to the Peripatetic school", rather than to specific works of Aristotle's own.
- Cicero, Marcus Tullius (106BC-43BC). ""flumen orationis aureum fundens Aristoteles"". Academica. Unknown parameter
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- Barnes, "Life and Work", p. 12.
- Barnes, "Roman Aristotle", in Gregory Nagy, Greek Literature, Routledge 2001, vol. 8, p. 174 n. 240.
- The definitive, English study of these questions is Barnes, "Roman Aristotle".
- Lord, Carnes (1984). Introduction to the Politics, by Aristotle. Chicago: Chicago University Press. p. 11.
- Durant, Will (1926 (2006)). The Story of Philosophy. United States: Simon & Schuster, Inc. p. 92. ISBN 9780671739164. Check date values in:
- Bertrand Russell, "A History of Western Philosophy", Simon & Schuster, 1972
- Durant, p. 86
- Kelvin Knight, Aristotelian Philosophy, Polity Press, 2007, passim.
- Radio Program, Night Call, March 1969; cited in Robert Mayhew,Ayn Rand Answers, Penguin, 2005.
The secondary literature on Aristotle is vast. The following references are only a small selection.
- Ackrill J. L. 2001. Essays on Plato and Aristotle, Oxford University Press, USA
- Adler, Mortimer J. (1978). Aristotle for Everybody. New York: Macmillan. A popular exposition for the general reader.
- Bakalis Nikolaos. 2005. Handbook of Greek Philosophy: From Thales to the Stoics Analysis and Fragments, Trafford Publishing ISBN 1-4120-4843-5
- Barnes J. 1995. The Cambridge Companion to Aristotle, Cambridge University Press
- Bocheński, I. M. (1951). Ancient Formal Logic. Amsterdam: North-Holland Publishing Company.
- Bolotin, David (1998). An Approach to Aristotle’s Physics: With Particular Attention to the Role of His Manner of Writing. Albany: SUNY Press. A contribution to our understanding of how to read Aristotle's scientific works.
- Burnyeat, M. F. et al. 1979. Notes on Book Zeta of Aristotle's Metaphysics. Oxford: Sub-faculty of Philosophy
- Chappell, V. 1973. Aristotle's Conception of Matter, Journal of Philosophy 70: 679-696
- Code, Alan. 1995. Potentiality in Aristotle's Science and Metaphysics, Pacific Philosophical Quarterly 76
- Frede, Michael. 1987. Essays in Ancient Philosophy. Minneapolis: University of Minnesota Press
- Gill, Mary Louise. 1989. Aristotle on Substance: The Paradox of Unity. Princeton: Princeton University Press
- Guthrie, W. K. C. (1981). A History of Greek Philosophy, Vol. 6. Cambridge University Press.
- Halper, Edward C. (2007) One and Many in Aristotle's Metaphysics, Volume 1: Books Alpha — Delta, Parmenides Publishing, ISBN 978-1-930972-21-6
- Halper, Edward C. (2005) One and Many in Aristotle's Metaphysics, Volume 2: The Central Books, Parmenides Publishing, ISBN 978-1-930972-05-6
- Irwin, T. H. 1988. Aristotle's First Principles. Oxford: Clarendon Press
- Jori, Alberto. 2003. Aristotele, Milano: Bruno Mondadori Editore (Prize 2003 of the "International Academy of the History of Science") ISBN 88-424-9737-1
- Knight, Kelvin. 2007. Aristotelian Philosophy: Ethics and Politics from Aristotle to MacIntyre, Polity Press.
- Lewis, Frank A. 1991. Substance and Predication in Aristotle. Cambridge: Cambridge University Press.
- Lloyd, G. E. R. 1968. Aristotle: The Growth and Structure of his Thought. Cambridge: Cambridge Univ. Pr., ISBN 0-521-09456-9.
- Lord, Carnes. 1984. Introduction to The Politics, by Aristotle. Chicago: Chicago University Press.
- Loux, Michael J. 1991. Primary Ousia: An Essay on Aristotle's Metaphysics Ζ and Η. Ithaca, NY: Cornell University Press
- Owen, G. E. L. 1965c. The Platonism of Aristotle, Proceedings of the British Academy 50 125-150. Reprinted in J. Barnes, M. Schofield, and R. R. K. Sorabji (eds.), Articles on Aristotle, Vol 1. Science. London: Duckworth (1975). 14-34
- Pangle, Lorraine Smith (2003). Aristotle and the Philosophy of Friendship. Cambridge: Cambridge University Press. Aristotle's conception of the deepest human relationship viewed in the light of the history of philosophic thought on friendship.
- Reeve, C. D. C. 2000. Substantial Knowledge: Aristotle's Metaphysics. Indianapolis: Hackett.
- Rose, Lynn E. (1968). Aristotle's Syllogistic. Springfield: Charles C Thomas Publisher.
- Ross, Sir David (1995). Aristotle (6th ed. ed.). London: Routledge. An classic overview by one of Aristotle's most prominent English translators, in print since 1923.
- Scaltsas, T. 1994. Substances and Universals in Aristotle's Metaphysics. Ithaca: Cornell University Press.
- Strauss, Leo. "On Aristotle's Politics" (1964), in The City and Man, Chicago; Rand McNally.
- Taylor, Henry Osborn (1922). "Chapter 3: Aristotle's Biology". Greek Biology and Medicine.
- Veatch, Henry B. (1974). Aristotle: A Contemporary Appreciation. Bloomington: Indiana U. Press. For the general reader.
- Woods, M. J. 1991b. “Universals and Particular Forms in Aristotle's Metaphysics.” Oxford Studies in Ancient Philosophy supplement. 41-56
- Aristotelian ethics
- Aristotelian physics
- Aristotelian view of God
- Potentiality and actuality (Aristotle)
Collections of Aristotle's works
- Massachusetts Institute of Technology - primarily in English
- P. Remacle's collection - primarily Greek texts
- Project Gutenberg - English texts
- Tufts University - at the Perseus Project, in both English and Greek
- University of Adelaide - primarily in English
- non-contradiction.com - Aristotle and Aristotelianism Resource
Articles on Aristotle
- The Catholic Encyclopedia (general article)
- The Internet Encyclopedia of Philosophy (general article)
- Scholarly surveys of focused topics from the Stanford Encyclopedia of Philosophy: articles on Aristotle in the Renaissance, Biology, Causality, Commentators on Aristotle, Ethics, Logic, Mathematics, Metaphysics, Natural philosophy, Non-contradiction, Political theory, Psychology, Rhetoric
|ALTERNATIVE NAMES||Ἀριστοτέλης (Greek)|
|SHORT DESCRIPTION||Greek philosopher|
|DATE OF BIRTH||384 BC|
|PLACE OF BIRTH||Stageira|
|DATE OF DEATH||322 BC|
|PLACE OF DEATH||Chalcis|
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