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2. Aristotle's Concept of the State
Page No.13 2. Aristotle's concept of the state Olivera Z. Mijuskovic Full Member International Association of Greek Philosophy University of Athens, Greece ORCID iD: http://orcid.org/0000-0001-5950-7146 URL: http://worldphilosophynetwork.weebly.com E-Mail: [email protected] Abstract: In contrast to a little bit utopian standpoint offered by Plato in his teachings about the state or politeia where rulers aren`t “in love with power but in virtue”, Aristotle's teaching on the same subject seems very realistic and pragmatic. In his most important writing in this field called "Politics", Aristotle classified authority in the form of two main parts: the correct authority and moose authority. In this sense, correct forms of government are 1.basileus, 2.aristocracy and 3.politeia. These forms of government are based on the common good. Bad or moose forms of government are those that are based on the property of an individual or small governmental structures and they are: 1.tiranny, 2.oligarchy and 3.democracy. Also, Aristotle's political thinking is not separate from the ethical principles so he states that the government should be reflected in the true virtue that is "law" or the "golden mean". Keywords: Government; stat; , virtue; democracy; authority; politeia; golden mean. Vol. 4 No. 4 (2016) Issue- December ISSN 2347-6869 (E) & ISSN 2347-2146 (P) Aristotle's concept of the state by Olivera Z. Mijuskovic Page no. 13-20 Page No.14 Aristotle's concept of the state 1.1. Aristotle`s “Politics” Politics in its defined form becomes affirmed by the ancient Greek world. -
Discussion Notes for Aristotle's Politics
Sean Hannan Classics of Social & Political Thought I Autumn 2014 Discussion Notes for Aristotle’s Politics BOOK I 1. Introducing Aristotle a. Aristotle was born around 384 BCE (in Stagira, far north of Athens but still a ‘Greek’ city) and died around 322 BCE, so he lived into his early sixties. b. That means he was born about fifteen years after the trial and execution of Socrates. He would have been approximately 45 years younger than Plato, under whom he was eventually sent to study at the Academy in Athens. c. Aristotle stayed at the Academy for twenty years, eventually becoming a teacher there himself. When Plato died in 347 BCE, though, the leadership of the school passed on not to Aristotle, but to Plato’s nephew Speusippus. (As in the Republic, the stubborn reality of Plato’s family connections loomed large.) d. After living in Asia Minor from 347-343 BCE, Aristotle was invited by King Philip of Macedon to serve as the tutor for Philip’s son Alexander (yes, the Great). Aristotle taught Alexander for eight years, then returned to Athens in 335 BCE. There he founded his own school, the Lyceum. i. Aside: We should remember that these schools had substantial afterlives, not simply as ideas in texts, but as living sites of intellectual energy and exchange. The Academy lasted from 387 BCE until 83 BCE, then was re-founded as a ‘Neo-Platonic’ school in 410 CE. It was finally closed by Justinian in 529 CE. (Platonic philosophy was still being taught at Athens from 83 BCE through 410 CE, though it was not disseminated through a formalized Academy.) The Lyceum lasted from 334 BCE until 86 BCE, when it was abandoned as the Romans sacked Athens. -
The Mechanical Problems in the Corpus of Aristotle
University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Faculty Publications, Classics and Religious Studies Department Classics and Religious Studies July 2007 The Mechanical Problems in the Corpus of Aristotle Thomas Nelson Winter University of Nebraska-Lincoln, [email protected] Follow this and additional works at: https://digitalcommons.unl.edu/classicsfacpub Part of the Classics Commons Winter, Thomas Nelson, "The Mechanical Problems in the Corpus of Aristotle" (2007). Faculty Publications, Classics and Religious Studies Department. 68. https://digitalcommons.unl.edu/classicsfacpub/68 This Article is brought to you for free and open access by the Classics and Religious Studies at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Faculty Publications, Classics and Religious Studies Department by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. Th e Mechanical Problems in the Corpus of Aristotle Th omas N. Winter Lincoln, Nebraska • 2007 Translator’s Preface. Who Wrote the Mechanical Problems in the Aristotelian Corpus? When I was translating the Mechanical Problems, which I did from the TLG Greek text, I was still in the fundamentalist authorship mode: that it survives in the corpus of Aristotle was then for me prima facie Th is paper will: evidence that Aristotle was the author. And at many places I found in- 1) off er the plainest evidence yet that it is not Aristotle, and — 1 dications that the date of the work was apt for Aristotle. But eventually, 2) name an author. I saw a join in Vitruvius, as in the brief summary below, “Who Wrote Th at it is not Aristotle does not, so far, rest on evidence. -
Abstract for Non Ideal Measurements by David Albert (Philosophy, Columbia) and Barry Loewer (Philosophy, Rutgers)
Abstract for Non Ideal Measurements by David Albert (Philosophy, Columbia) and Barry Loewer (Philosophy, Rutgers) We have previously objected to "modal interpretations" of quantum theory by showing that these interpretations do not solve the measurement problem since they do not assign outcomes to non_ideal measurements. Bub and Healey replied to our objection by offering alternative accounts of non_ideal measurements. In this paper we argue first, that our account of non_ideal measurements is correct and second, that even if it is not it is very likely that interactions which we called non_ideal measurements actually occur and that such interactions possess outcomes. A defense of of the modal interpretation would either have to assign outcomes to these interactions, show that they don't have outcomes, or show that in fact they do not occur in nature. Bub and Healey show none of these. Key words: Foundations of Quantum Theory, The Measurement Problem, The Modal Interpretation, Non_ideal measurements. Non_Ideal Measurements Some time ago, we raised a number of rather serious objections to certain so_called "modal" interpretations of quantum theory (Albert and Loewer, 1990, 1991).1 Andrew Elby (1993) recently developed one of these objections (and added some of his own), and Richard Healey (1993) and Jeffrey Bub (1993) have recently published responses to us and Elby. It is the purpose of this note to explain why we think that their responses miss the point of our original objection. Since Elby's, Bub's, and Healey's papers contain excellent descriptions both of modal theories and of our objection to them, only the briefest review of these matters will be necessary here. -
Aristotle (384-322 BCE)
Aristotle (384-322 BCE) The Pythagoreans, Socrates, and Plato attempted to reconcile an element of human freedom with material determinism and causal law. But the first major philosopher to argue convincingly for some indeterminism was probably Aristotle. This is despite the fact that he described a causal chain back to a prime mover or first cause, and he elaborated the four possible causes (material, efficient, formal, and final). In his Physics and Metaphysics Aristotle also said there were "accidents" caused by "chance(τυχή)." In his Physics, he clearly reckoned chance among the causes. Aristotle might have added chance as a fifth cause - an uncaused or self-caused cause - that happens when two causal chains come together by accident (συμβεβεκός). He noted that the early physicists found no place for chance among the causes. Aristotle knew that many decisions were quite predictable based on habit and character, but they were no less free if one's character itself and predictable habits were developed freely in the past and were changeable in the future. This was the view of Eastern philosophies and religions. Our karma has been determined by our past actions (even from past lives), and strongly influences our current actions, but we are free to improve our karma by future good actions. As a principal architect of the concept of causality, and the formulator of the four causes, Aristotle's statements on indefinite causes are perhaps his most significant contribution to freedom, in the world and in human decisions. In his Metaphysics, Aristotle makes the case for chance and uncaused causes (causa sui) and in the Nicomachean Ethics he shows our actions can be voluntary and "up to us" so that we can be morally responsible. -
ARISTOTLE and the IMPORTANCE of VIRTUE in the CONTEXT of the POLITICS and the NICOMACHEAN ETHICS and ITS RELATION to TODAY Kyle Brandon Anthony Bucknell University
Bucknell University Bucknell Digital Commons Honors Theses Student Theses 2010 ARISTOTLE AND THE IMPORTANCE OF VIRTUE IN THE CONTEXT OF THE POLITICS AND THE NICOMACHEAN ETHICS AND ITS RELATION TO TODAY Kyle Brandon Anthony Bucknell University Follow this and additional works at: https://digitalcommons.bucknell.edu/honors_theses Part of the Philosophy Commons Recommended Citation Anthony, Kyle Brandon, "ARISTOTLE AND THE IMPORTANCE OF VIRTUE IN THE CONTEXT OF THE POLITICS AND THE NICOMACHEAN ETHICS AND ITS RELATION TO TODAY" (2010). Honors Theses. 21. https://digitalcommons.bucknell.edu/honors_theses/21 This Honors Thesis is brought to you for free and open access by the Student Theses at Bucknell Digital Commons. It has been accepted for inclusion in Honors Theses by an authorized administrator of Bucknell Digital Commons. For more information, please contact [email protected]. Table of Contents Introduction 1 Chapter 1 What does it mean to live a good life? 7 The virtuous life 8 Ethical virtue 13 Bravery as an ethical virtue 20 Justice 22 Chapter 2 The Politics and the ideal polis 28 Development of a polis 29 Features of an ideal polis 32 What does it mean to be a citizen of a polis? 40 Aristotle’s views on education 42 Social groups in a polis who are not recognized as citizens 45 Non-ideal political systems 51 Chapter 3 Connections between the Politics and the Ethics 57 Chapter 4 Difficulties in applying Aristotle’s theories to a modern setting 68 Conclusion Where do we go from here? 87 Bibliography 89 iv Acknowledgements First off, I have to thank God, as He helped me endure this project and gave me the courage to press on when I became frustrated, angry, and ready to quit. -
Politics Aristotle
Politics Aristotle Translated by Benjamin Jowett Batoche Books Kitchener 1999 Contents BOOK ONE .............................................................................. 3 BOOK TWO ........................................................................... 22 BOOK THREE ....................................................................... 51 BOOK FOUR ......................................................................... 80 BOOK FIVE ......................................................................... 108 BOOK SIX ........................................................................... 140 BOOK SEVEN ..................................................................... 152 BOOK EIGHT ...................................................................... 180 BOOK ONE Part I Every state is a community of some kind, and every community is es- tablished with a view to some good; for mankind always act in order to obtain that which they think good. But, if all communities aim at some good, the state or political community, which is the highest of all, and which embraces all the rest, aims at good in a greater degree than any other, and at the highest good. Some people think that the qualifications of a statesman, king, house- holder, and master are the same, and that they differ, not in kind, but only in the number of their subjects. For example, the ruler over a few is called a master; over more, the manager of a household; over a still larger number, a statesman or king, as if there were no difference be- tween a great household and a small state. The distinction which is made between the king and the statesman is as follows: When the government is personal, the ruler is a king; when, according to the rules of the politi- cal science, the citizens rule and are ruled in turn, then he is called a statesman. But all this is a mistake; for governments differ in kind, as will be evident to any one who considers the matter according to the method which has hitherto guided us. -
On Perfect Friendship: an Outline and a Guide to Aristotle's Philosophy of Friendship
Colby College Digital Commons @ Colby Honors Theses Student Research 2010 On Perfect Friendship: An Outline and a Guide to Aristotle's Philosophy of Friendship Kristen Psaty Colby College Follow this and additional works at: https://digitalcommons.colby.edu/honorstheses Part of the Ethics and Political Philosophy Commons, Feminist Philosophy Commons, History of Philosophy Commons, and the Other Philosophy Commons Colby College theses are protected by copyright. They may be viewed or downloaded from this site for the purposes of research and scholarship. Reproduction or distribution for commercial purposes is prohibited without written permission of the author. Recommended Citation Psaty, Kristen, "On Perfect Friendship: An Outline and a Guide to Aristotle's Philosophy of Friendship" (2010). Honors Theses. Paper 589. https://digitalcommons.colby.edu/honorstheses/589 This Honors Thesis (Open Access) is brought to you for free and open access by the Student Research at Digital Commons @ Colby. It has been accepted for inclusion in Honors Theses by an authorized administrator of Digital Commons @ Colby. ON PERFECT FRIENDSHIP: An Outline and a Guide to Aristotle’s Philosophy of Friendship By Kristen Psaty Honors Thesis Philosophy Department © 2010 1 For Megan The one who brings out the best in me. To Kyle My other self . & to the ∆ΠΠ 2 “This has always been a man's world, and none of the reasons that have been offered in explanation have seemed adequate.” -Simone de Beauvoir Special Thanks to Lydia Moland, Valerie Dionne, Holly Moore and Thanks also to readers Amy Holmen and Elise Breed. 3 Table of Contents INTRODUCTION ………………………………………………. 6 CHAPTER I. ……………………………………………………. 13 An Introduction to Aristotle on Friendship CHAPTER II. -
The Philosopher-Prophet in Avicenna's Political Philosophy
The philosopher-prophet in Avicenna's political philosophy Author: James Winston Morris Persistent link: http://hdl.handle.net/2345/4029 This work is posted on eScholarship@BC, Boston College University Libraries. Published in Political aspects of Islamic philosophy, pp. 152-198 Use of this resource is governed by the terms and conditions of the Creative Commons "Attribution-Noncommercial-No Derivative Works 3.0 United States" (http:// creativecommons.org/licenses/by-nc-nd/3.0/us/) The P~~losopher-Prophet in. AVic~nna's Political Philosophy. Chapter 4 of The PolItICal Aspects of IslamIc PhIlosophy, ed. C. Butterworth, Cambridge Harvard University Press, 1992, pp. 142-188. ' -FOUR- The Philosopher-Prophet in Avicenna~s Political Philosophy James W. Morris With time, human beings tend to take miracles for granted. Perhaps the most lasting and public of all miracles, those to which Islamic philosophers devoted so much of their reflections, were the political achievements of the prophets: how otherwise obscure figures like Moses, Jesus, and Muhammad came to shape the thoughts and actions of so much of civilized humanity. Within the high culture of Islamic civilization, the thought and writings of an itinerant Persian doctor and court administrator we know as Avicenna (370/980~28/1037) came to play a similarly central role: for almost a millenium, each of the tra ditions of Islamic thought claiming a wider, universal human validity has appealed either directly to his works or to logical and metaphysical disciplines whose Islamic forms were directly grounded in them. This study considers some of the central philosophic under pinnings of that achievement. -
Is Political Life a Happy Life According to Aristotle?
Diametros nr 8 (czerwiec 2006): 56– 67 Is Political Life A Happy Life According To Aristotle? Tomasz Kuniski Aristotle’s conception of happy life is still a matter of debate among scholars. It is not obvious whether in his works Aristotle introduced only one idea of happy life or more. The status of political life is neither clear and further questions can be raised; does Aristotle consider it as a happy life, does happiness constitute of political life and what is the relation between political and theoretical life. In this article I shall try to examine these issues. I shall refer to the best known and accomplished Aristotelian interpretations by Kraut and Broadie as well as to interpretative articles by other authors. First I shall reconstruct their main line of argument, then I shall try to show the advantages and drawbacks (if any) of their interpretations and finally I shall give my own point of view on this matter and, perhaps, reconcile different views on the connection between political and theoretical life in Aristotle’s ethics. As most commentators, I shall focus mainly on the Nicomachean Ethics and occasionally refer to other Aristotle’s ethical works. I think that this approach can be justified by the fact, that, firstly, it is mainly the Nicomachean Ethics that raises difficulties in interpreting Aristotle’s view on happy life, secondly, as some may argue, Aristotle contradicts himself in this treatise. Although Richard Kraut is sure about consistency of Aristotle’s ethical theory, he is aware that this kind of argument can be raised: “Of course, if Aristotle says in one place that happiness consists in contemplation alone, and elsewhere that it consists in other goods as well, then he has contradicted himself”1. -
Continuity and Discontinuity. an Epistemological Inquiry Based on the Use of Categories in History of Science*
ORGANON 41:2009 Raffaele Pisano (Nantes, France) - Ilaria Gaudiello (Paris, France) CONTINUITY AND DISCONTINUITY. AN EPISTEMOLOGICAL INQUIRY BASED ON THE USE OF CATEGORIES IN HISTORY OF SCIENCE* 1. Introduction Generally, historical inquiry proceeds according to different levels of knowledge, both scientific and humanist, and through particular methods and instruments of research, for example in the history of foundations, in the scientific-cultural attitude of a particular historical period rather than in the historical-social consequences in the history of technologies. In the last century research about the foundations of science seems to have been forwarded increasingly by programs of research more than through the implementation of a basic theory. Several competitive research programs have covered the period from the turn of the 19lh century to and throughout the 20th century. In the following we list some notes on Mach, Koyre and Kuhn to introduce the importance of the use of categories. Ernst Waldfried Josef Wenzel Mach (1838-1916) generated a radically new vision of foundations of physics'. This new vision implied a deep criticism2 toward Newton mechanics, particularly with regard to the metaphysical concepts of absolute space and time. Moreover, the concept of cause-force ultimately substituted the concept of work as the fundamental concept exploited by theoretical physics as well as the human mind to the extent it engages in related theorizing activity. Therefore, although mechanics is traditionally considered to be the basic theory in theoretical physics, thermodynamics should rather play this pivotal role. The contribution supplied by Mach can thus be considered especially relevant for the history of scientific thought. -
The Politics of the Soul Revsita De Filosofía Open Insight, Vol
Revsita de Filosofía Open Insight ISSN: 2007-2406 [email protected] Centro de Investigación Social Avanzada México Milbank, John The Politics of the Soul Revsita de Filosofía Open Insight, vol. VI, núm. 9, 2015, pp. 91-108 Centro de Investigación Social Avanzada Querétaro, México Available in: http://www.redalyc.org/articulo.oa?id=421639456006 How to cite Complete issue Scientific Information System More information about this article Network of Scientific Journals from Latin America, the Caribbean, Spain and Portugal Journal's homepage in redalyc.org Non-profit academic project, developed under the open access initiative THE POLITICS OF THE SOUL John Milbank University of Nottingham, United Kingdom [email protected] Abstract This paper discusses the idea of a “Politics of the soul”, in counterpart with the liberal and neo-liberal Politics. In the first place, an account of the soul is given as it is rooted in Plato and Aristotle. On the second place it is shown how modern liberalism is contradictory in its own terms because, by the means of separating nature and culture, it ended up denying freedom and liberty. At last, the author recovers the idea of ecclesia to show how it is possible to consider com- munity and good sharing as the basis of a new society. Keywords: Culture, Freedom, Liberalism, Nature, Soul. Recibido: 08/07/2013 • Aceptado: 03/03/2014 Open Insight • Volumen VI • Nº 9 (enero-junio 2015) • pp. 91–108 • Registro en trámite 91 LA POLÍTICA DEL ALMA Resumen En este artículo se desarrolla la idea de una “política del alma”, en contraste con la política liberal y neo-liberal.