Aristotle's De Anima is the first systematic philosophical account of the soul, which serves to explain the functioning of all mortal living things. In his commentary, Ronald Polansky argues that the ...work is far more structured and systematic than previously supposed. He contends that Aristotle seeks a comprehensive understanding of the soul and its faculties. By closely tracing the unfolding of the many-layered argumentation and the way Aristotle fits his inquiry meticulously within his scheme of the sciences, Polansky answers questions relating to the general definition of soul and the treatment of each of the soul's principal capacities: nutrition, sense perception, phantasia, intellect, and locomotion. The commentary sheds light on every section of the De Anima and the work as a unit. It offers a challenge to earlier and current interpretations of the relevance and meaning of Aristotle's highly influential treatise.
Following Alexander of Aphrodisias through the Aristotelian tradition from the second to the sixteenth century, this book discovers an almost forgotten leading figure in the fervently disputed ...development of psychology and natural philosophy in early modern times.
In the Sententia cum questionibus in libros De anima I-II Aristotelis (c. 1240), attributed to Petrus Hispanus, the recovered Aristotelian understanding of the soul does not completely replace the ...old Neoplatonic frame. Indeed, the commentary holds the existence of self-knowledge from the very beginning of the existence of the soul, before the acquisition of species. The aim of this paper is to describe Sententia’s view on self-knowledge analysing it in the context of its eclectic psychology and epistemology. I will attempt to demonstrate that, although the commentary is set in an explicit Neoplatonic framework, Petrus Hispanus seems to be quite uncomfortable within this framework and becomes increasingly committed to the Aristotelian doctrine and its vision of science.
En la Sententia cum questionibus in libros De anima I-II Aristotelis (c. 1240), atribuida a Pedro Hispano, la recuperada comprensión aristotélica del alma no reemplaza completamente el viejo marco neoplatónico. En efecto, el comentario defiende que existe un autoconocimiento del alma desde el nacimiento, antes de la adquisición de las especies. El artículo expondrá la concepción de la Sententia sobre autoconocimiento, analizándola en el contexto de la ecléctica psicología y epistemología del comentario. El objetivo es demostrar que, aunque el comentario en principio se sitúa en un contexto neoplatónico, Pedro Hispano parece terminar mostrando mayor afinidad con un concepto de ciencia aristotélico.
Questo saggio si occupa della tesi contemporanea della sopravvenienza psicofisica e della sua applicazione nell’interpretazione dell’ilomorfismo psicologico di Aristotele. Si dimostrerà che la tesi ...della sopravvenienza, nelle sue diverse versioni, non è in grado di rendere conto dell’unità essenziale dell’anima e del sinolo psicofisico. Verranno forniti argomenti sulla base della discussione di Aristotele della dottrina dell’anima come harmonia del corpo (de An. I 4) e più in generale sulle sue affermazioni metodologiche in merito alla definizione dell’anima e delle sue affezioni (de An. I 1).
El presente artículo es una propuesta de una nueva lectura del capítulo quinto del libro tercero del De anima de Aristóteles. Por lectura se entiende no una interpretación, sino una cuidadosa ...atención al momento filológico: qué dice literalmente el texto, antes de las interpretaciones filosóficas. Para esto, se atiende minuciosamente a la semántica de los términos, al modo de adjetivación de la lengua griega, y al contexto general, gramatical y semántico de este capítulo quinto. El resultado de este análisis filológico es una es una nueva comprensión del texto, que permite una nueva traducción, que se ofrece al final.
A topic common to both Plato’s and Aristotle’s discussions of theories of the soul is the doctrine of the soul as a harmony of the parts of the body. Plato’s
as well as Aristotle’s
and
present this ...theory and argue against the identification of the soul as a harmony. This paper has two focuses, one philosophical and one historical. First, I will focus on the argumentation used by Aristotle in his dialogue
which is often associated with Aristotle’s early attachment to Plato. On the basis of the argumentation against the
theory, I will try to show that the
is not a dialogue that depicts Aristotle’s Platonic phase. Instead, by comparing the arguments of the
with both Plato and Aristotle’s mature thought, I will argue that the argumentation of the
seems to be an indirect attack on Plato’s view on the Forms and on the nature of the soul, and that it seems to be consistent with Aristotle’s mature work
. Second, given that Aristotle discusses this topic twice, I will try, also on the basis of conclusions about the
and on later reception of Aristotle’s arguments, to show why this is the case.
This note reviews the new translation of Aristotle’s De Anima and Parva Naturalia by Fred D. Miller Jr. Against its backdrop, the importance of these psychological treatises for interdisciplinary, ...rhetorical research is also analyzed, with special emphasis on both Aristotelian criticism and the arts of memory from Antiquity to the early modern period.
This volume brings together contributions from distinguished scholars in the history of philosophy, focusing on points of interaction between discrete historical contexts, religions, and cultures ...found within the premodern period. The contributions connect thinkers from antiquity through the Middle Ages and include philosophers from the three major monotheistic faiths—Judaism, Islam, and Christianity. By emphasizing premodern philosophy’s shared textual roots in antiquity, particularly the writings of Plato and Aristotle, the volume highlights points of cross-pollination between different schools, cultures, and moments in premodern thought. Approaching the complex history of the premodern world in an accessible way, the editors organize the volume so as to underscore the difficulties the premodern period poses for scholars, while accentuating the fascinating interplay between the Greek, Hebrew, Arabic, and Latin philosophical traditions. The contributors cover many topics ranging from the aims of Aristotle’s cosmos, the adoption of Aristotle’s Organon by al-Fārābī, and the origins of the Plotiniana Arabica to the role of Ibn Gabirol’s Fons vitae in the Latin West, the ways in which Islamic philosophy shaped thirteenth-century Latin conceptions of light, Roger Bacon’s adaptation of Avicenna for use in his moral philosophy, and beyond. The volume’s focus on ""source-based contextualism"" demonstrates an appreciation for the rich diversity of thought found in the premodern period, while revealing methodological challenges raised by the historical study of premodern philosophy. Contextualizing Premodern Philosophy: Explorations of the Greek, Hebrew, Arabic, and Latin Traditions is a stimulating resource for scholars and advanced students working in the history of premodern philosophy.
Movement is a key concept in Aristotle’s physics and is largely used to explain changes in the sublunary sphere. It is especially investigated in the Physics and, as a concept, depends intrinsically ...on notions like actuality and potentiality. In this paper, I focus first on the theory of movement found in Physics III and V, then I analyze the ways it is used to define the soul itself and to explain the different vital phenomena – vegetative and sensitive activities – described in De Anima I and II.
O movimento é um conceito essencial na física de Aristóteles e é largamente empregado para explicar as mudanças no mundo sublunar. Ele é investigado, de modo particular, na Física e, como conceito, depende intrinsecamente de noções como ato e potência. No presente artigo, concentro-me, em primeiro lugar, na teoria do movimento que se encontra em Física III e V, em seguida, analiso os modos como ela é utilizada para definir a própria alma e para explicar os diferentes fenômenos vitais – atividades vegetativas e sensitivas – descritos em De Anima I e II.
En los fragmentos del diálogo Eudemo aparece el hápax "privación indefinida" (stéresis aóristos). El significado de esta extraña construcción ha sido muy discutido por la crítica contemporánea. ...Dependiendo de su interpretación cada crítico ha ofrecido una teoría diferente sobre la evolución del pensamiento del Estagirita y la datación de sus obras. En este artículo presentamos el estado actual de la cuestión y proponemos una interpretación integradora de las propuestas anteriores, pero prescindiendo de aquellos elementos sobrevenidos o incluso insostenibles según la crítica actual.
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