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Aristotle (Ancient Greek: Ἀριστοτέλης, Aristotélēs) (384 BC – 322 BC) was a Greek philosopher and polymath, a student of Plato and teacher of Alexander the Great. His writings cover many subjects, including physics, metaphysics, poetry, theater, music, logic, rhetoric, linguistics, politics, government, ethics, biology and zoology. Together with Plato and Socrates (Plato's teacher), Aristotle is one of the most important founding figures in Western philosophy. Aristotle's writings were the first to create a comprehensive system of Western philosophy, encompassing morality, aesthetics, logic, 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 Newtonian physics. In the zoological sciences, some of his observations were confirmed to be accurate only in the 19th century. His works contain the earliest known formal study of logic, which was incorporated in the late 19th 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 the scholastic tradition of the Catholic Church. His ethics, though always influential, gained renewed interest with the modern advent of virtue ethics. 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 and only about one - third of the original works have survived. Aristotle,
whose name means "the best purpose," was born in Stageira, Chalcidice, in 384 BC, about
55 km (34 mi) east of modern day Thessaloniki.
His father Nicomachus was the personal physician to King
Amyntas of Macedon. Aristotle was trained and educated as
a member of the aristocracy. At about the age of eighteen,
he went to Athens to continue his education at Plato's
Academy. Aristotle remained at the academy for nearly
twenty years before quitting Athens in 348 / 47 BC. The
traditional story about his departure reports that he was
disappointed with the direction the academy took after
control passed to Plato's nephew Speusippus upon his
death, although it is possible that he feared anti -
Macedonian sentiments and left before Plato had died. He
then traveled with Xenocrates to the court of his friend
Hermias of Atarneus in Asia Minor. While in Asia,
Aristotle traveled with Theophrastus to the island of Lesbos, where together they
researched the botany and zoology of the island. Aristotle
married Hermias's adoptive daughter (or niece) Pythias.
She bore him a daughter, whom they named Pythias. Soon
after Hermias' death, Aristotle was invited by Philip II
of Macedon to become the tutor to his son Alexander the
Great in 343 BC. Aristotle was appointed as the head of the royal academy of Macedon. During that time he gave lessons not only to Alexander, but also to two other future kings: Ptolemy and Cassander. In his Politics, Aristotle states that only one thing could justify monarchy, and that was if the virtue of the king and his family were greater than the virtue of the rest of the citizens put together. Tactfully, he included the young prince and his father in that category. Aristotle encouraged Alexander toward eastern conquest, and his attitude towards Persia was unabashedly ethnocentric. In one famous example, he counsels Alexander to be 'a leader to the Greeks and a despot to the barbarians, to look after the former as after friends and relatives, and to deal with the latter as with beasts or plants'. By 335 BC he had returned to Athens, establishing his own school there known as the Lyceum. Aristotle conducted courses at the school for the next twelve years. While in Athens, his wife Pythias died and Aristotle became involved with Herpyllis of Stageira, who bore him a son whom he named after his father, Nicomachus. According to the Suda, he also had an eromenos, Palaephatus of Abydus. It is during this period in Athens from 335 to 323 BC when Aristotle is believed to have composed many of his works. Aristotle wrote many dialogues, only fragments of which survived. The works that have survived are in treatise form and were not, for the most part, intended for widespread publication, as they are generally thought to be lecture aids for his students. His most important treatises include Physics, Metaphysics, Nicomachean Ethics, Politics, De Anima (On the Soul) and Poetics. Aristotle not only studied almost every subject possible at the time, but made significant contributions to most of them. In physical science, Aristotle studied anatomy, astronomy, embryology, geography, geology, meteorology, physics and zoology. In philosophy, he wrote on aesthetics, ethics, government, metaphysics, politics, economics, psychology, rhetoric and theology. He also studied education, foreign customs, literature and poetry. His combined works constitute a virtual encyclopedia of Greek knowledge. It has been suggested that Aristotle was probably the last person to know everything there was to be known in his own time. Near the end of Alexander's life, Alexander began to suspect plots against himself, and threatened Aristotle in letters. Aristotle had made no secret of his contempt for Alexander's pretense of divinity, and the king had executed Aristotle's grandnephew Callisthenes as a traitor. A widespread tradition in antiquity suspected Aristotle of playing a role in Alexander's death, but there is little evidence for this. Upon Alexander's death, anti - Macedonian sentiment in Athens once again flared. Eurymedon the hierophant denounced Aristotle for not holding the gods in honor. Aristotle fled the city to his mother's family estate in Chalcis, explaining, "I will not allow the Athenians to sin twice against philosophy," a reference to Athens's prior trial and execution of Socrates. He died in Euboea of natural causes within the year (in 322 BC). Aristotle named chief executor his student Antipater and left a will in which he asked to be buried next to his wife. With the Prior Analytics, Aristotle is credited with the earliest study of formal logic, and his conception of it was the dominant form of Western 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 Prodicus of Ceos, 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 deductive 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. 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:
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,
the analysis of propositions and their elementary
relations in On Interpretation, to the study of
more complex forms, namely, syllogisms (in the Analytics)
and dialectics (in the Topics and Sophistical
Refutations). The first three treatises form the
core of the logical theory stricto sensu: the
grammar of the language of logic and the correct rules of
reasoning. There is one volume of Aristotle's concerning
logic not found in the Organon, namely the fourth
book of Metaphysics. 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. 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 includes 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 and 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 16th 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 a heavier object falls faster than a lighter 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. He posited a geocentric cosmology that we may discern in selections of the Metaphysics, which was widely accepted up until the 16th century. From the 3rd century to the 16th century, 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 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. As quoted from Charles Lyell's Principles of Geology:
Aristotle proposed a fifth element, aether, in addition to the four proposed earlier by Empedocles.
Each of the four earthly elements has its natural place. All that is earthly tends toward the center of the universe, i.e., the center of the Earth. Water tends toward a sphere surrounding the center. Air tends toward a sphere surrounding the water sphere. Fire tends toward the lunar sphere (in which the Moon orbits). When elements are moved out of their natural place, they naturally move back towards it. This is "natural motion" — motion requiring no extrinsic cause. So, for example, in water, earthy bodies sink while air bubbles rise up; in air, rain falls and flame rises. Outside all the other spheres, the heavenly, fifth element, manifested in the stars and planets, moves in the perfection of circles. Aristotle defined motion as the actuality of a
potentiality as such. Aquinas suggested that the
passage be understood literally; that motion can indeed be
understood as the active fulfillment of a potential, as a
transition toward a potentially possible state. Because
actuality and potentiality are normally opposites in
Aristotle, other commentators either suggest that the
wording which has come down to us is erroneous, or that
the addition of the "as such" to the definition is
critical to understanding it. Aristotle suggested that the reason for anything coming about can be attributed to four different types of simultaneously active causal factors:
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. Simply it is the goal or purpose that brings about an event (not necessarily a mental goal). Taking our two dominos, it requires someone to intentionally knock the dominos over as they cannot fall themselves. 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. Aristotle held more accurate theories on some optical
concepts than other philosophers of his day. The earliest
known written evidence of a camera obscura can be found in
Aristotle's documentation of such a device in 350 BC in Problemata.
Aristotle's apparatus contained a dark chamber that had a
single small hole, or aperture, to allow for sunlight to
enter. Aristotle used the device to make observations of
the sun and noted that no matter what shape the hole was,
the sun would still be correctly displayed as a round
object. In modern cameras, this is analogous to the
diaphragm. Aristotle also made the observation that when
the distance between the aperture and the surface with the
image increased, the image was magnified. According to Aristotle, spontaneity and chance are causes of some things, distinguishable from other types of cause. 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 donor 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." Aristotle examines the concepts of substance and essence (ousia) in his Metaphysics (Book VII), and he concludes that a particular substance is a combination of both matter and form. In book VIII, he distinguishes the matter of the substance as the substratum, or the stuff of which it is composed. For example, the matter of a house is 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 (also predicables) that let us define something as a house. 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, as he defines in his Physics and On Generation and Corruption 319b - 320a, he distinguishes the coming to be from:
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 the conditions are right and 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 an actuality is when a plant does one of the activities that plants do.
In summary, the matter used to make a house has potentiality to be a house and both the activity of building and the form of the final house are actualities, which is also a final cause or end. 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, for example, "what is it that
makes a 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. 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 who 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. 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. In Aristotelian science, most especially in biology,
things he saw himself have stood the test of time better
than his retelling of the reports of others, which contain
error and superstition. He dissected animals but not
humans; his ideas on how the human body works have been
almost entirely superseded. Aristotle is the earliest natural historian whose work has survived in some detail. Aristotle certainly did research on the natural history of Lesbos, and the surrounding seas and neighboring areas. The works that reflect this research, such as History of Animals, Generation of Animals, and Parts of Animals, contain some 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 detailed, as is his writing on cephalopods, namely, 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 19th century. He separated the aquatic mammals from fish, and knew that sharks and rays were part of the group he called Selachē (selachians). Another good example of his methods comes from the Generation of Animals in which Aristotle describes breaking open fertilized chicken eggs at intervals to observe when visible organs were generated. He gave accurate descriptions of ruminants' four
chambered fore - stomachs, and of the ovoviviparous
embryological development of the hound shark Mustelus mustelus. Aristotle's classification of living things contains some elements which still existed in the 19th century. What the modern zoologist would call vertebrates and invertebrates, Aristotle called 'animals with blood' and 'animals without blood' (he was not to know that complex invertebrates do make use of haemoglobin, but of a different kind from vertebrates). Animals with blood were divided into live bearing (humans and mammals), and egg bearing (birds and fish). Invertebrates ('animals without blood') are insects, crustacea (divided into non - shelled – cephalopods – and shelled) and testacea (molluscs). In some respects, this incomplete classification is better than that of Linnaeus, who crowded the invertebrata together into two groups, Insecta and Vermes (worms). 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., final 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 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 preordained by that form. Ideas like this, and his ideas about souls, are not regarded as science at all in modern times. He placed emphasis 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. 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. After 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 nervous system to motion and
sensation. Herophilus also distinguished between veins and
arteries, noting that the latter pulse while the former do
not.
Though a few ancient 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.
Ernst Mayr claimed that there was "nothing of any real
consequence in biology after Lucretius and Galen until the
Renaissance."
Aristotle's ideas of natural history and medicine
survived, but they were generally taken unquestioningly. Aristotle's psychology, given in his treatise On the Soul (peri psyche, often known by its Latin title De Anima), posits three souls ("psyches") in humans: the vegetative soul, the sensitive soul and the rational soul. Humans share the vegetative soul with all living things, and the sensitive soul with all animals, but only humans of all beings in the world have a rational soul. For Aristotle, the soul (psyche) was a simpler
concept than it is for us today. By soul he simply meant
the form of a living being. Since all beings are
composites of form and matter, the form of living beings
is that which endows them with what is specific to living
beings, e.g., the ability to initiate movement (or in the
case of plants, growth and chemical transformations, which
Aristotle considers types of movement). Aristotle considered ethics to be a practical rather than theoretical study, i.e., one aimed at becoming good and doing good rather than knowing for its own sake. He wrote several treatises on ethics, including most notably, the Nicomachean Ethics. Aristotle taught that virtue has to do with the proper function (ergon) 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 humans must have a function specific to humans, and that this function must be an activity of the psuchē (normally translated as soul) in accordance with reason (logos). Aristotle identified such an optimum activity of the soul as the aim of all human deliberate action, eudaimonia, generally translated as "happiness" or sometimes "well being". To have the potential of ever being happy in this way necessarily requires a good character (ēthikē aretē), often translated as moral (or ethical) virtue (or excellence). Aristotle taught that to achieve a virtuous and
potentially happy character requires a first stage of
having the fortune to be habituated not deliberately, but
by teachers, and experience, leading to a later stage in
which one consciously chooses to do the best things. When
the best people come to live life this way their practical
wisdom (phronesis) and their intellect (nous)
can develop with each other towards the highest possible
human virtue, the wisdom of an accomplished theoretical or
speculative thinker, or in other words, a philosopher.
In addition to his works on ethics, which address the individual, Aristotle addressed the city in his work titled Politics. Aristotle considered the city to be a natural community. Moreover, he considered the city to be prior in importance to the family which in turn is prior to the individual, "for the whole must of necessity be prior to the part". He also famously stated that "man is by nature a political animal." Aristotle conceived of politics as being like an organism rather than like a machine, and as a collection of parts none of which can exist without the others. Aristotle's conception of the city is organic, and he is considered one of the first to conceive of the city in this manner. The common modern understanding of a political community
as a modern state is quite different to Aristotle's
understanding. Although he was aware of the existence and
potential of larger empires, the natural community
according to Aristotle was the city (polis) which
functions as a political "community" or "partnership" (koinōnia).
The aim of the city is not just to avoid injustice or for
economic stability, but rather to allow at least some
citizens the possibility to live a good life, and to
perform beautiful acts: "The political partnership must be
regarded, therefore, as being for the sake of noble
actions, not for the sake of living together." This is
distinguished from modern approaches, beginning with
social contract theory, according to which individuals
leave the state of nature because of "fear of violent
death" or its "inconveniences." Aristotle considered epic poetry, tragedy, comedy, dithyrambic poetry and music to be imitative, each varying in imitation by medium, 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 imitation – through narrative or character, through change or no change, and through drama or no drama. Aristotle believed that imitation 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. Aristotle was a keen systematic collector of riddles, folklore and proverbs; he and his school had a special interest in the riddles of the Delphic Oracle and studied the fables of Aesop. Aristotle's
analysis of procreation describes an active, ensouling
masculine element bringing life to an inert, passive
female element. On these grounds, Aristotle is considered
by some feminist critics to have been a misogynist.
On the other hand, Aristotle gave equal weight to women's
happiness as he did to men's, and commented in his
Rhetoric that a society cannot be happy unless women are
happy too: In places like Sparta where the lot of women is
bad, there can only be half - happiness in society. Modern scholarship reveals that Aristotle's "lost" works stray considerably in characterization from the surviving Aristotelian corpus. Whereas the lost works appear to have been originally written with an intent for subsequent publication, the surviving works do not appear to have been so. Rather the surviving works mostly resemble lecture notes unintended for publication. The authenticity of a portion of the surviving works as originally Aristotelian is also today held suspect, with some books duplicating or summarizing each other, the authorship of one book questioned and another book considered to be unlikely Aristotle's at all. Some of the individual works within the corpus, including the Constitution of Athens, are regarded by most scholars as products of Aristotle's "school," perhaps compiled under his direction or supervision. Others, such as On Colors, may have been produced by Aristotle's successors at the Lyceum, e.g., Theophrastus and Straton. Still others acquired Aristotle's name through similarities in doctrine or content, such as the De Plantis, possibly by Nicolaus of Damascus. Other works in the corpus include medieval palmistries and astrological and magical texts whose connections to Aristotle are purely fanciful and self - promotional. 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 intended for use within the school (esoteric). Modern scholars commonly assume these latter to be Aristotle’s own (unpolished) lecture notes (or in some cases possible notes by his students). However, one classic scholar offers an alternative interpretation. The 5th century neoplatonist Ammonius Hermiae writes that Aristotle's writing style is deliberately obscurantist so that “good people may for that reason stretch their mind even more, whereas empty minds that are lost through carelessness will be put to flight by the obscurity when they encounter sentences like these.” 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. The surviving texts of Aristotle are technical treatises from within Aristotle's school, as opposed to the dialogues and other "exoteric" texts he published more widely during his lifetime. In some cases, the Aristotelian texts were likely left in different versions and contexts (as in the overlapping parts of the Eudemian Ethics and Nicomachean Ethics), or in smaller units that could be incorporated into larger books in different ways. Because of this, a posthumous compiler and publisher may sometimes have played a significant role in arranging the text into the form we know. 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 1st 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 Tyrannion 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 catalogs predating Andronicus' intervention list an Aristotelian corpus quite similar to the one we currently possess. Lord sees a number of post - Aristotelian interpolations in the Politics, for example, but is generally confident that the work has come down to us relatively intact. 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 to the point where Renaissance philosophy could be equated with Aristotelianism. More than twenty - three hundred years after his death, Aristotle remains one of the most influential people who ever lived. He contributed to almost every field of human knowledge then in existence, and he was the founder of many new fields. According to the philosopher Bryan Magee, "it is doubtful whether any human being has ever known as much as he did". Aristotle was the founder of formal logic, pioneered the study of zoology, and left every future scientist and philosopher in his debt through his contributions to the scientific method. Despite these achievements, the influence of Aristotle's errors is considered by some to have held back science considerably. Bertrand Russell notes that "almost every serious intellectual advance has had to begin with an attack on some Aristotelian doctrine". Russell also refers to Aristotle's ethics as "repulsive", and calls his logic "as definitely antiquated as Ptolemaic astronomy". Russell notes that these errors make it difficult to do historical justice to Aristotle, until one remembers how large of an advance he made upon all of his predecessors.
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. Aristotle's influence over Alexander the
Great is seen in the latter's bringing with him on his
expedition a host of zoologists, botanists and
researchers. He had also learned a great deal about
Persian customs and traditions from his teacher. Although
his respect for Aristotle was diminished as his travels
made it clear that much of Aristotle's geography was
clearly wrong, when the old philosopher released his works
to the public, Alexander complained "Thou hast not done
well to publish thy acroamatic doctrines; for in what
shall I surpass other men if those doctrines wherein I
have been trained are to be all men's common property?" Aristotle was one of the most revered Western thinkers in early Islamic theology. Most of the still extant works of Aristotle, as well as a great number of the original Greek commentaries, were translated into Arabic and studied by Muslim polymaths, philosophers, scientists and scholars, whose knowledge of Aristotle thus stretched far beyond that of early Medieval Christian commentators. Oriental interpreters of Aristotle's work followed the Greek interpreters without chronological gap, and the Medieval western tradition was influenced equally by Christian thinkers such as Thomas Aquinas and Muslim theologians such as Averroes, Avicenna and Alpharabius, all of whom wrote on Aristotle in great depth, and frequently compared the teachings of Aristotle with those of the prophets of Islam. Alkindus considered Aristotle as the outstanding and unique representative of philosophy and Averroes spoke of Aristotle as the "exemplar" for all future philosophers. Medieval Muslim scholars regularly described Aristotle as the "First Teacher". The title "teacher" was first given to Aristotle by Muslim scholars, and was later used by Western philosophers (as in the famous poem of Dante) who were influenced by the tradition of Islamic philosophy. In accordance with the Greek theorists, the Muslims
considered Aristotle to be a dogmatic philosopher, the
author of a closed system, and believed that Aristotle
shared with Plato essential tenets of thought. Some went
so far as to credit Aristotle himself with neo - Platonic
metaphysical ideas. Aristotle is referred to as "The Philosopher" by Scholastic thinkers such as Thomas Aquinas (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
The Italian poet Dante says of Aristotle in the first circles of hell,
Rufus of Ephesus (fl. late 1st century AD) was a Greek physician and author who wrote treatises on dietetics, pathology, anatomy and patient care. He was to some extent a follower of Hippocrates, although he at times criticized or departed from that author's teachings. His writings dealt with subjects often neglected by other authors, such as the treatment of slaves and the elderly. Some of his works survive to this day. He was particularly influential in the East, and some of his works survive only in Arabic. His teachings emphasized the importance of anatomy, and sought pragmatic approaches to diagnosis and treatment. Little is known about Rufus's life. According to the Suda, he lived in the time of Trajan (98 - 117), which is probably correct, as Rufus quotes Zeuxis and Dioscorides, and is himself quoted by Galen. He probably studied at Alexandria, for he makes personal comments about the citizenry's general health and specific diseases. He then established himself at Ephesus, which was a center of the medical profession. He wrote several medical works, some of which survive. The principal one is entitled On the Names of the Parts of the Human Body. The work contains valuable information about the state of anatomical science before the time of Galen. Rufus considered the spleen to be absolutely useless. He intimated that the recurrent nerves were then recently discovered, saying "The ancients called the arteries of the neck carotid, because they believed that when they were pressed hard, the animal became sleepy and lost its voice; but in our age it has been discovered that this accident does not proceed from pressing upon these arteries, but upon the nerves contiguous to them." He showed that the nerves proceed from the brain, and he divided them into two classes, those of the senses and those of motion. He considered the heart to be the seat of life, and noticed that the left ventricle is smaller and thicker than the right. The names of nearly one hundred works have been preserved by Galen, the Suda, and especially by Arabic writers, who appear to have translated almost all of them into Arabic. Ibn al-Nadim mentioned his few works, while Husaibia mentioned 58 books by Rufus of Ephesus. Most of his works have been lost. His surviving works include:
His short treatise Medical Questions, is valuable because its advice on how a doctor can gain information from a patient through questions offers a glimpse into the bedside manner of ancient physicians. Arabic writers have also preserved numerous fragments from his self - help manual For the Layman. Other fragments of his lost works are preserved by Galen, Oribasius, Aëtius, Rhazes, Ibn al-Baitar, etc. Rufus also commentated on some of the works of Hippocrates, and he is said by Galen to have been a diligent student of them, and to have always endeavored to preserve the ancient readings of the text. Qusta ibn Luqa translated another treatise, on Nabidh, into Arabic. Ibn Menduria Isfahani also edited ‘Risalah al Nabidh’. Fuat Sezgin stated that a copy of the manuscript ‘Risalah al Nabidh’ is extant at present only in the Library of University of Aleppo. But another copy of this manuscript is also preserved in the Library of Ibn Sina Academy of Medieval Medicine and Sciences. This second copy of the manuscript ‘Risalah al Nabidh’ dated 1745AD was derived from another manuscript dated 1291AD as Qusta ibn Luqa its translator from the original text on Nabidh by Rufus of Ephesus. Hakim Syed Zillur Rahman edited the second copy of the manuscript ‘Risalah al Nabidh’ dated 1745AD with translation and detailed commentary. |