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Aristotle's De Anima was the first systematic philosophical account of the soul, which serves to explain the functioning of all mortal living things. In his commentary, Ronald Polansky argues that the work is far more structured and systematic than previously supposed.
Originally published in 1973. Aristotle’s early works probably belong to the formative era of his philosophic thought and as such contribute vitally to the understanding and evaluation of the development of his philosophy. This book shows that the philosophy propagated in these lost works indicates an undeniable Platonism, and thus seems to conflict with the basic doctrines in the traditional treatises collected in the Corpus Aristotelicum. Was the author of the lost early works and the later preserved treatises one and the same person, or were some of these treatises written by members of the Early Peripatus? This, the second of two volumes, discusses in detail certain decisive aspects of Aristotle’s early works. Fascinating hypotheses and conjectures put forward here provoke discussion and further investigation in the ‘Aristotelian Problem’.
Few philosophical books have been so influential in the development of Western thought as Aristotle’s Metaphysics. For centuries Aristotle’s most celebrated work has been regarded as a source of inspiration as well as the starting point for every investigation into the structure of reality. Not surprisingly, the topics discussed in the book – the scientific status of ontology and metaphysics, the foundations of logical truths, the notions of essence and existence, the nature of material objects and their properties, the status of mathematical entities, just to mention some – are still at the centre of the current philosophical debate and are likely to excite philosophical minds for many years to come. This volume reconstructs in fourteen chapters a particular phase in the long history of the Metaphysics by focusing on the medieval reception of Aristotle’s masterpiece, specifically from its introduction in the Latin West in the twelfth through fifteenth centuries. Contributors include: Marta Borgo, Matteo di Giovanni, Amos Bertolacci, Silvia Donati, Gabriele Galluzzo, Alessandro D. Conti, Sten Ebbesen, Fabrizio Amerini, Giorgio Pini, Roberto Lambertini, William O. Duba, Femke J. Kok, and Paul J.J.M. Bakker.
"This is a translation of [F. Stuart] Crawford's edition of the medieval Latin text presumed to have been rendered from Arabic into Latin by Michael Scot perhaps around 1220"--P. cvii.
This book brings together twenty articles giving a comprehensive view of the work of the Aristotelian commentators. First published in 1990, the collection is now brought up to date with a new introduction by Richard Sorabji. New generations of scholars will benefit from this reissuing of classic essays, including seminal works by major scholars, and the volume gives a comprehensive background to the work of the project on the Ancient Commentators on Aristotle, which has published over 100 volumes of translations since 1987 and has disseminated these crucial texts to scholars worldwide. The importance of the commentators is partly that they represent the thought and classroom teaching of the Aristotelian and Neoplatonist schools and partly that they provide a panorama of a thousand years of ancient Greek philosophy, revealing many original quotations from lost works. Even more significant is the profound influence – uncovered in some of the chapters of this book – that they exert on later philosophy, Islamic and Western. Not only did they preserve anti-Aristotelian material which helped inspire Medieval and Renaissance science, but they present Aristotle in a form that made him acceptable to the Christian church. It is not Aristotle, but Aristotle transformed and embedded in the philosophy of the commentators that so often lies behind the views of later thinkers.
Winner of the 2022 Goldstein-Goren Book Award from the Goldstein-Goren International Center for Jewish Thought at Ben-Gurion University of the Negev Yehuda Halper examines Jewish depictions of Socrates and Socratic questioning of the divine among European and North African Jews of the 12th-15th centuries. Without direct access to Plato, their understanding of Socrates is indirect, based on legendary material, on fragmentary quotations from Plato, or on Aristotle. Out of these sources, Jewish authors of this period formed two distinct views of Socrates: one as a wise, ascetic, monotheist, and the other as a vocal skeptic. The latter view has its roots in Plato's Apology where Socrates describes his divine mandate to question all knowledge, including knowledge of the divine. After exploring how this and similar questions arise in the works of Judah Halevi and the Hebrew Averroes, Halper traces how such open-questioning of the divine arises in the works of Maimonides, Jacob Anatoli, Gersonides, and Abraham Bibago.
This book presents what Hegel calls “the vital spirit of the actual world”, the truth, namely, of logic’s form and content as one concrete whole. Axiomatic here is that thinking is necessarily free and unbounded, if we could escape a performative contradiction in evaluating it. Thinking is absolute, what Hegel calls spirit or mind, Geist. He identifies three forms of “absolute spirit”, namely art, religion and philosophy, where each form is absorbed into the next one; philosophy subsumes religion and religion subsumes art, in a process seeking and achieving the absolute. Philosophy, therefore, is ultimately theology as fulfilling the latter in mind’s constitutive self-transcendence towards “the absolute idea”, itself the absolute, Hegel asserts. This is “absolute idealism”, where the Idea is true being and finite things are transitory notions. This book aims to clarify such conceptions, whereby “theological” transcendent grace is natural or “all in all”, faith is absolute knowledge in germ, things are the opposite of what they “immediately” seem, while achieved self-consciousness is “the ruin of the individual” abstractly parted from its objects. Thus external nature is internal, the whole in or one with the part, necessity absolute freedom, these being stages of Logic. Hegel needs a second, related trio to the above three forms. This is logic, nature and mind, likewise, in ceaseless process, a returning upon self. Thus art’s foundational quality mirrors that of “the logical art”. The individual art-object, art as striving for absolute perfection, founds spirit’s trajectory. Hence, consciousness first appears individual only as set towards universal self-consciousness in “absolute knowing”.
This volume in the highly respected Cambridge History of Science series is devoted to the history of science in the Middle Ages from the North Atlantic to the Indus Valley. Medieval science was once universally dismissed as non-existent - and sometimes it still is. This volume reveals the diversity of goals, contexts and accomplishments in the study of nature during the Middle Ages. Organized by topic and culture, its essays by distinguished scholars offer the most comprehensive and up-to-date history of medieval science currently available. Intended to provide a balanced and inclusive treatment of the medieval world, contributors consider scientific learning and advancement in the cultures associated with the Arabic, Greek, Latin and Hebrew languages. Scientists, historians and other curious readers will all gain a new appreciation for the study of nature during an era that is often misunderstood.
Christian Pfeiffer explores an important, but neglected topic in Aristotle's theoretical philosophy: the theory of bodies. A body is a three-dimensionally extended and continuous magnitude bounded by surfaces. This notion is distinct from the notion of a perceptible or physical substance. Substances have bodies, that is to say, they are extended, their parts are continuous with each other and they have boundaries, which demarcate them from their surroundings. Pfeiffer argues that body, thus understood, has a pivotal role in Aristotle's natural philosophy. A theory of body is a presupposed in, e.g., Aristotle's account of the infinite, place, or action and passion, because their being bodies explains why things have a location or how they can act upon each other. The notion of body can be ranked among the central concepts for natural science which are discussed in Physics III-IV. The book is the first comprehensive and rigorous account of the features substances have in virtue of being bodies. It provides an analysis of the concept of three-dimensional magnitude and related notions like boundary, extension, contact, continuity, often comparing it to modern conceptions of it. Both the structural features and the ontological status of body is discussed. This makes it significant for scholars working on contemporary metaphysics and mereology because the concept of a material object is intimately tied to its spatial or topological properties.