Aristotle Dictionary
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Aristotle Dictionary

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eBook - ePub

Aristotle Dictionary

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At long last, a comprehensive tool in English for a better understanding of the most basic terms in Aristotle's philosophy. Interested readers, students, and scholars of philosophy and of the general intellectual background of Western culture need no longer be handicapped by a lack of knowledge of Greek and Latin. A careful comparison of the original Greek, Medieval, and Renaissance Latin translations and a reappraisal of English usage make Aristotle Dictionary a definitive source for the precise grasp of what has been the historical Aristotle as far as the documents permit one to judge. A lengthy introduction by Professor Theodore E.James presents an analysis of the major works of Aristotle.

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ARISTOTLE
Introduction
Writings

The writings attributed to Aristotle have been classified according to three historical periods:
A. While under the direct influence of the Academy (367-347 B.C.). This is evident from both content and form (the dialogue). He wrote The Eudemus, or On The Soul, in which he admits Plato’s doctrine of reminiscence, the prior existence of the soul and his proofs of the immortality of the soul, as well as the existence of Idea-Forms. The Protrepticus appears to have been a letter to Themison of Cyprus or a treatise dedicated to him extolling the life of the philosopher. This may have been a model for Cicero’s Hortensius, which created such an enthusiasm in the young Augustine for the intellectual life. It is said that the first 27 volumes in the catalogue of the works of Aristotle given by Diogenes Laertius are in dialogue form and belong to this and the succeeding period. Those which appear to be notes on Platonic dialogues are definitely in this period; others, such as the On Philosophy appear to be later. Some of the titles are: On Justice, On Poets, Politicus, Gryllus (on Rhetoric), Statesman, Sophist, Eroticus, Symposium, On Riches, Menexenus. It is probable that parts of the Organon and the Physics and, perhaps, Book 3 of the De Anima were written at this time.
B. During his stay at Assos, Mitylene and at the court of Philip of Macedon. This is considered by some to be the period of his own personal development in a direction away from Platonism. He wrote On Philosophy in which he shows how his idea of the meaning of this theoretical science differs from that of Plato. Here we have a basic difference concerning fundamentals. He criticizes the theory of Ideas and introduces the idea of an unmoved mover, without the multiplicity of unmoved movers found in the later Metaphysics. There is an argument for the existence of God taken from the grades of perfection found in things (the 4th way in St. Thomas Aquinas’ classification). He also criticizes the doctrine of “creation” as found in the Timaeus and asserts the eternity of the world. The original draft of parts of the Metaphysics goes back to this period. The Eudemean Ethics are considered by some to belong to this period; perhaps parts of the Politics, (those dealing with the Ideal State), parts of the De Generatione et Corruptione, also.
C. At the Lyceum (335-323). This is the period of his concentration on exact scientific observation as the necessary foundation for the metaphysical structure he has erected. This viewpoint was a direct outcome of the early Ionian scientific investigations but in its Aristotelian form quite new and revolutionary in Greek philosophy. The works that we have from this period appear to be merely lecture-notes, finely and carefully prepared, but without any attempt at literary excellence. The ideas are the important thing; the style, or lack of it, is relatively unimportant. The arrangement of the works that we have is not necessarily the order of delivery or composition; the actual sequence in any one work is not necessary either. Andronicus of Rhodes, head of the Peripatetic School at Athens during Cicero’s student days, is supposed to have edited and classified the Aristotelian works that are attributed to this period. In his classification the works include the following:

1. The Organon (the instrument of the search for truth):
a) The Categories, which treat of simple terms and their differentiation into ten basic predicaments or ultimate classificatory categories.
b) On the Proposition, the combinations of terms in which one term is affirmed or denied of another. It also includes the simple relation of immediate inference.
c) The Prior Analytics, on the syllogism in general from the point of view of its formal structure.
d) The Posterior Analytics, on the particular kind of syllogisms which is a demonstration or scientific proof based on true and primary premises, which state the cause of the conclusion.
e) The Topics, on dialectical reasoning, that is, argument based on generally accepted rather than scientific premises.
f) The Sophistical Refutations, which treat of fallacious arguments, how they are composed, the deficiencies of the matter and the form of argumentation and how we can refute and avoid fallacious reasoning.
2. The Metaphysics, a collection of lectures given at different times concerning reality insofar forth as it is real, the basic principles of reality and the Prime Reality, God.
3. Works on Natural Philosophy:
a) The Physics, containing 8 books about nature and motion in general; the last book deals with the Primal Mover.
b) On the Heavens, explains the motion of body and local motion.
c) On Generation and Corruption, considers the motion towards the acquisition of form, the first mobiles, the elements, and their general transmutations.
d) On Meteorology, considers the special transmutations of the elements and the explanations of thunder, lightning, meteors, comets, the rainbow, etc.
e) On Minerals, deals with inanimate, mixed mobile things.
f) On the Soul, treats of animated things in general and man in particular especially in regard to the first act of his natural physical body. Man’s senses, internal as well as external, his appetites and his duplex intellect are discussed.
g) On Sense and the Sensible, On Sleep and Waking, On Memory and Recollection, On Dreams, On Divination through Dreams, On the Length and Shortness of Life, On Youth and Old Age, On Life and Death, On Respiration, all included in what goes by the general title of Parva Naturalia.
h) The History of Animals, On the Parts of Animals, On the Migration of Animals, On the Generation of Animals.
i) The Problemata: encyclopedic collection of problems relating to random discussions or important issues for incorporation into a general work.
4. Moral treatises.
a) The Nichomachean Ethics: concerning the good life for man in all its aspects; on happiness and the means to achieve it.
b) The Politics: the structure of the State as involving a collection of households, the function of the individuals relative to the State; kinds of States and their relative values.
c) Constitution of the Athenian State.
d) Magna Moralia: Aristotelian in content but probably a digest-summary of the Eudemean and Nichomachean Ethics.
5. Aesthetics
a) Poetics: an incomplete treatise on tragedy and its relationships to comedy, epic and other poetic forms.
b) Records of dramatic performances, Winners of dramatic contests, Notes on the Homeric Problem, Notes on poetry in general.
6. Rhetoric: on the meaning of rhetoric, the kinds of speeches, the goal of rhetoric, the basic principles of persuasion, the emotions and their relation to persuasion, etc.


General Relationship to His Predecessors

Socrates thought that the method of procedure in the acquisition of science must be changed if the errors of the Pre-Socratics were to be avoided. He sought exact definitions, especially in the field of morality, which seemed to him to deserve the main, if not the only, attention of man. The procedural activity for the acquisition of these stable, eternal essences of things was induction. According to Aristotle this was, indeed, Socrates’ greatest claim to preeminence as a philosopher: to have seen that the important thing in science is the essence, expressible in a definition and that the only valid way of acquiring an understanding of the essences of things was by the inductive procedure of examining individual instances in variable circumstances. For Aristotle this implied the possession by man of an abstractive or separative function in the employment of which he was enabled to go from the multiple individual instances presented in experience to the universal law applicable to each.
Plato strove to perfect the Socratic method and, also to apply it to the whole of science as well as to the area of ethical conduct. But in his attempt to universalize the method he erred greatly, according to Aristotle, by separating the world of essential natures from the world of sensibly perceived realities and thus by setting up an isolated intelligible realm of Ideal-Forms. That hypothesis, which he nowhere proves, leads to absurdity and, as a matter of fact, is quite useless from the scientific point of view. Maybe Plato did not see how any other hypothesis could explain both the mutability of sense objects and the stability of science. But it is absurd to place the essence of a thing outside the thing of which it is the essence. If Ideal-Forms are required to explain the existence of the one as regards the many, why, then, are there not Ideas of all the universals, which are instances of the one among the many? Why are there not Ideas of accidents, of negations, of privations and of artificial products? Every predicate applicable to every thing would needs have an eternal Ideal-Pattern in the intelligible realm. And, again, how are we to conceive of that “participation” which Plato could never explain or, at least, could explain only obscurely by metaphor and myth? If the Ideas are outside things, how can they help us to know things? If there must be posited an intelligible man to explain why Callias is one of many similar men, by what reason must you reject a third man in order to explain how Callias and the intelligible Idea of man are the same, and so on? True, Plato seems to have been acquainted with these problems (Parmenides) and therefore sought refuge in the Pythagorean theory of Ideal-Numbers. But what kind of causality can they exercise? And, how can Ideas, among themselves heterogeneous, be assimilated to numbers, among themselves homogeneous, since they pertain to the genus of quantity? To Aristotle the doctrine of Platonic Ideas seemed to be but a beautiful poetic dream. He would draw up a radically different explanation.
As Socrates foresaw, exact definitions must be sought; but the means of acquiring them must be, in addition to common sense and the common discussions, the examinations of the opinions of his learned predecessors, the collection of observations and the making of experiments. These, however, are but a mere preparation for science. Science must proceed deductively, by the inferring of properties from the essence. In general, Aristotle follows this procedure:
1. He determines accurately the subject-matter of the investigation, and its problematic.
2. He describes historically the diverse solutions proposed to the problem under consideration.
3. He inserts reasons for doubting the previous solutions.
4. He indicates his own solution with appropriate evidence and reasoning.
5. He refutes the other solutions proposed. (On occasion he refutes the contrary-solutions as soon as he gives them in their historical setting.)


Division of the Sciences

According to Aristotle sciences are either theoretical, practical or productive (poietic). The theoretical sciences, also called speculative by Cicero and Boethius, are so named because their end is knowledge itself for its own sake. Called theoretic from the basic root signifying ‘Vision,’ they involve contemplation of the truth as revealed in the science in question. They are not, as such, interested in any activity in the world of material goods, whether it be human action involving moral behavior or the productive activity of human artistry.
The speculative sciences are classified in accordance with the different grades of separation from the material conditions of all objects of sense experience:
1. Physics (natural philosophy) which considers material things in so far as they are involved in movement.
2. Mathematics, which considers things of sensible experience in so far as they are involved in quantification, that is, numerable or measurable.
3. Metaphysics, which considers all things insofar forth as they are entities.
This schema of classification is based upon the power obviously present in all men of considering mentally in isolation certain aspects of sensible objects which exist in conjunction. It is quite clear that every object of sense experience is extended in three dimensions, for which reason it is discernible as a body, is numerable and measurable, that it is subject to movement either by qualitative variation, quantitative increase and decrease, generation and corruption or by change of place, and that it is an entity, a reality, a being, a something which is. When the mind considers one aspect of sensible things by itself it is performing a mental activity of separation, which may be called abstraction, and which results in a formal viewpoint distinctive of a theoretical science. The subject-matter studied may be the same in all speculative disciplines, but the formal viewpoint or vision contemplated definitely leads to the theoretical distinctions proposed by Aristotle.
The practical sciences are differentiated from the speculative ones by the difference of ends or goals. Speculative sciences are concerned with knowledge for its own sake; practical sciences are concerned with knowledge for use as regards material objects. In the realm of practical sciences, they are differentiated from each other by the immediacy or finality of the goal in view. Since some material goods are means to an end, the practical science concerned with the end will be superior to the one concerned with the means, in the same ordered relationship, of course. The practical sciences are Ethics and Politics, each of which has many discernible parts. The Productive Sciences are quite clear from the name and will involve considerations about all types of making in the realm of materiality, such as fortifications, shoes, homes, clothes and even human bodies in regard to which medicine is a health-making activity. All study should begin with the Organon, which is not, strictly speaking, a science but an instrument of all sciences, a propaedeutic or introduction.


The Organon

The general aim of the Organon is to outline the means of proceeding correctly in the use of the mind in order to obtain scientific knowledge in the strict sense. Six treatises make up the total contents of the Organon and they have been designated as The Categories, On Interpretation, The Prior Analytics, The Posterior Analytics, The Topics and The Sophistical Refutations. As will be evident from what follows, there is a definite order and arrangement of themes and subject-matter in the treatises as we have them catalogued by Andronicus of Rhodes. And, though there is no evidence for such a physical arrangement in the treatises themselves, nor any statements from Aristotle to demand such an order of treatment, such a disposition of the treatises was quite probably traditional and it does have the sanction of the Lyceum and later Peripatetics. The Categories may not have been written by Aristotle himself, though some of the reasons presented to substantiate this surmise are not at all scientifically conclusive. But whatever the status of the categories as to their actual composer, it is quite clear that the ideas emphasized are, for the most part, in complete accord with the general philosophical teaching found elsewhere in the Aristotelian corpus. The division of the ten categories is repeated by name in The Topics, eight are again mentioned in the Physics and Posterior Analytics in a context where the remaining two were not a propos to the subject being discussed and seven are repeated in the Metaphysics under similar circumstances. All in all I would consider that the contents of the treatise entitled The Categories is Aristotelian and helpful as a propaedeutic to the other works of Aristotle.
The central core of the Organon is concerned with scientific proof. Scientific proof is a demonstration in which certain things being given something else necessarily follows; its external form is the syllogism. Scientific proof concerns necessary conclusions derived necessarily from premises which themselves involve true and necessary matter. It is quite clear, then, that science is the power or virtue of the mind which involves conclusions of this special type; it is a quality of the first grade, acquired by repeated exercise, which makes the knower proficient as regards deriving scientific conclusions. Hence the essential core of the Organon is duplex: the Prior and Posterior Analytics, the former concerned with the pattern and the latter with the subject-matter of scientific proof. Like the middle term in a perfect syllogism these two treatises are middle in position as well as middle in universal importance and they are preceded and followed by two pairs of ancillary treatises, the Categories and On Interpretation as major extremes and the Topics and Sophistical Refutations as minor extremes.
To understand the prior and posterior resolution of scientific argumentation back to its ultimate constituents certain concepts and terms must be familiar and the proper combination of them into judgments expressed in propositions must be known. Once we grasp the overall picture of what science involves, then we are able to see the reason for a preliminary discussion of concepts-terms and judgments-propositions. One could not understand the formal pattern of correct reasoning nor the ingredients of science, in the strict sense, unless he be aware of the implications of certain simple, univocal terms predicable of a subject and indicating basic and irreducible scientific categories of classification. The distinction of the categories must be clear as regards their essence, properties and applicabilities since they are the ingredients of science. Moreover, there is a fundamental opposition between science and opinion, the subject-matter of the Topics, which cannot be understood if the nature and types of opposition are not known. The premises of a syllogism are prior to the conclusion in one sense and, yet, science is simultaneous with the premises, in another. What do we mean by ‘prior’? What do we mean by ‘simultaneous’? Science is a quality of mind acquired by an alteration which is a kind of movement. How does this type of movement differ from the other five varieties? Again, one may be said to have or to possess science. In what way does one have a habit of conclusions? Certainly, not in the way in which one is said to have a wife or a coat or a ring on his finger.
Of the fifteen chapters compiled together as The Categories six (4-9) take up and explain the categories proper and one each is devoted to the following: the way terms are related to things, the two forms of speech and the distinctions between to be present in and predicable of something, the relations of coordinate and subordinate genera, opposites of different kinds, contraries, the prior, simultaneous, six kinds of movement and six kinds of having.
At the very beginning of chapter one Aristotle takes a stand on the role and function of language which indicates clearly his epistemological realism. The Categories, and the whole of the Organon for that matter, are not concerned with a so-called pure formalism of dialectical discussion. In later treatises of the Organon, especially in the Prior Analytics, it is true that variable symbols are introduced in order to emphasize the formal structure of argumentation in contrast with its content. But in no wise does Aristotle consider that Logic or the Organon of correct thinking is a contentless exercise or empty pattern of thought. The Prior Analytics is concerned with the form of thought but we must not miss the fact that it is the form of thought and that thought involves a content of things. So he starts off by distinguishing homonyms from synonyms and paronyms. Words are artificial constructs created by men to be names of things. Upon examining words adapted to our current usage we find that the same term may be used to refer to things which actually are essentially different and have different definitions expressing what they are, as ‘animal’ is applied to man and to a sketch of an ox. In such a case the term is a homonym and the things are equivocally named. Some words fool us precisely because they can have different meanings in different contexts and we are not always sure of the context intended. Other words are clear because both the name and the definition are the same when applied to different things, as ‘animal’ when applied to man and ox. Paronyms are applied derivatively, that is, one word derives its root from another but the termination of the word is different, as grammarian is derived from grammar.
We see here the triangular relationship of thing, thought and term which is so basic to Aristotle’s thought. We find it applied here in the preliminaries of Logic, also, in the Physics, Metaphysics, Ethics, Poetics and Rhetoric. It is a concrete indication of Aristotelian realism. We encounter material things in our everyday experience; this experience calls forth some thought in our mind, we conceive some understanding of the thing; we fabricate a term to express our understanding of the thing. Thus, the term is an artificial and instrumental sign of the thing through the mediation of the thought, which is a natural and formal sign of the thing. Synonymous terms or univocals are the important ones from the standpoint of scientific argumentation. The terms in a syllogism must be applied univocally. The ingredients of science must depend upon the univocal.
Simple forms of speech like ‘man’ are the terms that make up the propositi...

Table of contents

  1. Title Page
  2. Table of Contents
  3. Foreword
  4. ARISTOTLE - Introduction
  5. KEY OF REFERENCES
  6. A
  7. B
  8. C
  9. D
  10. E
  11. F
  12. G
  13. H
  14. I
  15. J
  16. K
  17. L
  18. M
  19. N
  20. O
  21. P
  22. Q
  23. R
  24. S
  25. T
  26. U
  27. V
  28. W
  29. Y
  30. Z
  31. BIBLIOGRAPHY
  32. Copyright Page