The essays are based on a long and intimate familiarity with the works, but the essay on Aristotle is especially important as one of Strauss's few writings on ...

In 1997 an international conference on Aristotle and modern science took place in Thessaloniki. Aristotle’s view of nature—his criticism of the atomists, on the one hand, and modern science, on the other—seem to be widely opposed, but in recent years science has changed so much that scientists resort to certain basic notions of Aristotle’s natural philosophy to underpin their theories and make material nature more intelligible. In a first paper Hilary Putnam argues against Victor Gaston that (...) class='Hi'>Aristotle’s theory of cognition is a “ direct realism” and not as many say a theory based on representation. Perception and thinking are in direct contact with things and their properties. In a charming comparison Bas C. van Fraassen argues that both tragedy and science are subspecies of representation. As in poetry, in science the inexplicable is kept off stage. John P. Anton is confident that the revival of Aristotle’s model of science can provide a solution to the question of the unity of the various sciences. He levels a stinging attack at Putnam’s interpretation of Aristotle’s theory of cognition. Lambros Couloubaritsis voices amazement that in Physics IV Aristotle says nothing about the creative capacity of time, but believes that the notion of “appropriate time” will bring this out. James R. Brown argues that the main stream of science stemming from the seventeenth century is a fusion of the Platonic and mechanic traditions, but that in recent years Aristotle has made an impressive comeback. He examines to what extent the notion of potentiality may be in agreement with and help explain certain physical facts perceived by common sense observation, although it does no justice to quantum “ bizarreness”. He sees better help in the Platonic account of formal causality. Speaking about levels of reality Basarab Nicolescu believes that the universe is self-creating, showing an open structure. A flow of information traverses the various levels of reality. The notion of potency, we are told by Ephtichios Bitsakis, exercises quite some attraction on scientists. Indeed, Aristotle is a precursor of scientific realism, but his theories are marred by many inconsistencies: the Prime Mover, final causality, and entelechy contradict his dynamic view of nature and should be abandoned. In the transformation of massive particles into nonmassive ones the actual mass becomes potential. Thomas M. Olshewsky points out that Aristotle has a differentiated notion of prime matter and rejects absolute prime matter. Jagdish Hattiangadi suggests giving up the idea of substance. Demetra Sfendoni-Mentzou also tackles “the always actual question” of what matter is for Aristotle. Nowadays the idea of stable particles has disappeared and we have to deal with what is potentially real. (shrink)

Reading Aristotle with Thomas Aquinas: His Commentaries on Aristotle's Major Works offers an original and decisive work for the understanding of the thought of Thomas Aquinas. For decades his commentaries on the major works of Aristotle have been the subject of lively discussions. Are his commentaries faithful and reliable expositions of the Stagirite's thought or do they contain Thomas's own philosophy and are they read through the lens of Thomas's own Christian faith and in doing so possibly (...) distorting Aristotle? In order to be able to provide clarity and offer a nuanced response to this question, a careful study of all the relevant texts is needed. This is precisely what the author sets out do to in this work. Each chapter is devoted to one of the twelve commentaries Thomas wrote on major works of Aristotle including both his massive and influential commentaries on the Metaphysics, Physics and Nicomachean Ethics as well as lesser known commentaries. Elders places Thomas's commentary in its historical context, reviews the Greek, Arabic and Latin translation and reception of Aristotle's text as well as contemporary interpretations thereof and presents the reader with a thorough presentation and analysis of the content of the commentary, drawing attention to all the places where Thomas intervenes and makes special observations. In this way the reader can study Aristotle's treatises with Thomas as guide. The conclusion reached is that Thomas's commentaries are a masterful and faithful presentation of Aristotle's thought and of that of Thomas himself. Thomas's Christian faith does not falsify Aristotle's text, but gives occasionally an outlook at what lies behind philosophical thought. (shrink)

Leo Strauss is known primarily for reviving classical political philosophy through careful analyses of works by ancient thinkers. As with his published writings, Strauss’s seminars devoted to specific philosophers were notoriously dense, accessible only to graduate students and scholars with a good command of the subject. In 1965, however, Strauss offered an introductory course on political philosophy at the University of Chicago. Using a conversational style, he sought to make political philosophy, as well as his own ideas and methods, understandable (...) to those with little background on the subject. Leo Strauss on Political Philosophy brings together the lectures that comprise Strauss’s “Introduction to Political Philosophy.” Strauss begins by emphasizing the importance of political philosophy in determining the common good of society and critically examining the two most powerful contemporary challenges to the possibility of using political theory to learn about and develop the best political order: positivism and historicism. In seeking the common good, classical political philosophers like Plato and Aristotle did not distinguish between political philosophy and political science. Today, however, political philosophy must contend with the contemporary belief that it is impossible to know what the good society really is. Strauss emphasizes the need to study the history of political philosophy to see whether the changes in the understanding of nature and conceptions of justice that gradually led people to believe that it is not possible to determine what the best political society is are either necessary or valid. In doing so, he ranges across the entire history of political philosophy, providing a valuable, thematically coherent foundation, including explications of many canonical thinkers, such as Auguste Comte and Immanuel Kant, about whom Strauss did not write extensively in his published writings. (shrink)

This article criticizes the recent “aretaic-turn” in legal theory. Within Criminal law theory, the main concern of aretaic theorists is culpability, and their main source of inspiration is Aristotle’s virtue ethics. Too focused on Aristotle’s virtue ethics, however, aretaic theorists fail to consider Aristotle’s views on culpability proper. Aristotle himself did not turn to virtue ethics when he discussed culpability; and thus I suggest that Aristotle himself would have rejected the contemporary aretaic turn. Still, I (...) believe that Aristotle’s work on culpability is important insofar as it laid the foundations of subsequent theories of culpability in most of the non-English-speaking West. Through Aristotle, then, I seek to show the relevance of rich and venerable legal and philosophical traditions for the advancement of our understating of some thorny problems of contemporary criminal law. (shrink)

This is a delightful book which tries to solve the puzzle of Nicomachean Ethics 5.5: did Aristotle make a contribution to economic theory or are his statements without significance? Meikle argues that what Aristotle does in this chapter is analyze a property of things, namely their exchange value. Such things as houses, horses, beds are not really commensurable, but the degree to which people need them is. Their value in money is the conventional representation of this need. However, (...) Aristotle has no theory of economic value. He regards the development of exchange as part of the emergence of the polis from the family and the village. The breeding of money from money is unnatural. Aristotle is concerned about the invasion of the whole political and ethical life by the pursuit of money. Those who condemn this position overlook that the criticism is aimed at the effect money has on the arts when they are pursued for the sake of it. While Marx endorses most of Aristotle’s conclusions, Schumpeter rejected the view that exchange values cannot be expressed in terms of use values. For Aristotle, exchange value is intrinsic; for positivists it is extrinsic. Meikle sides with Aristotle. He also defends Politics 1.5, a chapter which has often been dismissed as a muddle. Aristotle’s analysis of exchange value is a great achievement. The Stagirite investigated the conceptual problems that arise when one tries to define exchange value. How do things which are incommensurable become commensurable in exchange? (shrink)

A study of Aristotle's use of the "prior" and the "posterior" is most welcome, since it is likely to shed some light on his position with regard to Platonism. Nicomachean Ethics 1096a17-19 intimates that in Plato's view the pair "prior and posterior" belongs to the world of becoming and mutually dependent things. Cleary believes that its use by Aristotle is closely related to the latter's philosophical development. He hopes to discover, in the course of his study, the original (...) set of circumstances which made Aristotle embark upon his theory of these terms. To this effect Cleary examines the main texts of the Aristotelian corpus in which they occur. (shrink)

This book brings together never-before published contributions of leading scholars in Greek and Medieval thought. The list of thinkers examined includes Plato, Aristotle, Plotinus, Pseudo-Dionysius, Gregory of Nyssa, Anselm, Albert the Great, Thomas Aquinas, Henry of Harclay, William of Auvergne, Paulus Soncinas and William of Alnwick.

Book 5 stands between the first four books of the Physics and Books 6, 7, and 8, which are traditionally called the treatise On motion. Simplicius, however, attaches it to the first four books on the principles of physical reality, describing it as a supplement to Book 3. David Ross, in his monumental Aristotle’s Physics prefers to consider Books 5, 6, and 8 a coherent group of pragmateiai on motion, while 7 is a comparatively isolated book, a view shared (...) by Porphyry. The subject of Book 5 is the nature of change and such related concepts as “contiguous,” “continuous,” and so forth. (shrink)

Shortly after the publication of Simplicius’ commentary on Physics 5, the English translation of book 2 came off the press. The second book of the Physics is of central importance for the understanding of Aristotle’s thought. It considers nature and the distinction between the sciences and proposes the well-known theory of the four genera of causes, while it establishes the presence of finality in all natural processes. Simplicius’ commentary on this book is particularly important because it provides detailed information (...) on several Pre-Socratic philosophers and brings out the implications of Aristotle’s doctrine. In his introduction, Fleet observes that despite the general opposition of the Platonists to Aristotle’s position on how to study and to evaluate the material world, the commentary of Simplicius avoids this controversy. Only in a few places does the reader notice Simplicius’ own adherence to Platonism and the influence of Plotinus. (shrink)

The author sees his scholarly book as a contribution to the “remarkable resurgence of interest in Aristotle’s moral and political philosophy.” Despite the difficulty of integrating the various parts of the Nicomachean Ethics into a harmonious doctrine, Tessitore defends the cogency of the text. In five chapters he deals with several of the main topics studied by Aristotle. The Ethics is addressed to morally serious persons. The second chapter discusses the virtues treated in books 2–7. Special attention is (...) paid to equity and prudence. Tessitore sees book 7 as a new beginning, namely, the study of human behavior from the point of view of opposites. Human beings sometimes act in ways they know to be wrong. Tessitore speaks of a “continuous war between right principle and pleasure,” but Aristotle would say that the really virtuous person is no longer attracted by the lower pleasures. So when the author writes that book 7 is disconcerting: “the activity of God is wholly given over to pleasure”, we answer that it all depends on the sort of pleasure we are speaking about. Chapter 4 deals with friendship, which holds society together and is an important element of human happiness. Human activity is increased when one shares one’s life and experiences with others. Tessitore explains in which sense right self-love is the proper basis for friendship and social life. He considers books 8 and 9 an introduction to the best way of life. Book 10 brings a new description of pleasure which is now said to perfect or complete activity. Contemplation is presented as the supreme form of happiness, a conclusion which is “oddly out of step with the rest of Aristotle’s study”. Tessitore explains this: in the previous books of his treatise, Aristotle has kept this argument in the background, but he now shows that ethical excellence must somehow come together with philosophical contemplation. (shrink)

In his detailed and well-argued study of the De interpretatione, Whitaker shows that the treatise is a coherent whole and is closely linked to the Topics and the Sophistici Elenchi, rather than to the Categories and the Prior Analytics as tradition has it. Convinced of the dialectical character of the book he rejects the title as spurious. It should be περὶ ἀντιφάσεως. In the first chapter Whitaker defends the reading πρώτων in 16a8 and explains that falsehood is stating as one (...) things which are in reality separated from each other, or as separate things which are one. Next he deals with the analysis of nouns and verbs. Departing from Alexander, he is right in holding that only man has speech. Animals can show something but do not signify it. The difficult sentence “being by itself is nothing” is understood as follows: being represents the combination of subject and predicate in an assertion. By itself it is nothing, but when used as a copula it gets an additional signification. However, I do not think that this understanding of προσημαίνειν is correct. In the interpretation of Whitaker, the text should simply say “it gets a meaning” without the “additional.” On this point one may usefully compare the commentary by St. Thomas Aquinas, In I Perihermeneias, lesson 5, which reviews the various options. The verb “to be” alone does not signify that something is, but it denotes pure actuality. (shrink)

Die Quellen der Aristoteles-Rezeption bzw. der aristotelischen Logik im byzantinischen Mittelalter sind nur teilweise oder gering erforscht. Eine der wichtigen Autoritäten dieser Tradition stellt Leon Magentenos (12. Jh.?) dar. Magentenos war Metropolit von Mytilene sowie ein Gelehrter, der Kommentare zu allen sechs Traktaten des aristotelischen Organon (Categoriae, De Interpretatione, Analytica Priora, Analytica Posteriora, Topica, Sophistici Elenchi) verfasst hat. Hier wird die kritische Edition des Kommentars zum zweiten Buch der Ersten Analytik zusammen mit seiner Übersetzung ins Englische vorgelegt. Untersucht werden auch (...) die dem Kommentar angehängten syllogistischen Diagramme. Kommentare zu Analytica Priora II nach der Spätantike und vor Magentenos waren eher eine Rarität, daher ist sein Kommentar eine wichtige Quelle für alle Forscher, die sich mit der Geschichte der byzantinischen Logik und der aristotelischen Kommentierung befassen. (shrink)

In previous issues of The Review of Metaphysics attention has been drawn to the project of Professor Richard Sorabji to publish the English translations of the ancient Greek commentators of Aristotle. We are happy to present a new volume of this series which contains the English translation of the commentary by Alexander of Aphrodisias on Aristotle’s Prior Analytics, I, chapters 8–13. In his preface Professor Sorabji underlines the importance of Alexander’s commentary on these chapters, in which Aristotle (...) invented modal syllogistic. This volume comprises the commentary on chapters 8 to 13. Chapters 1, 2, and 4 to 7 contain Aristotle’s assertoric syllogistic. For Alexander’s commentary on these chapters the translators refer to the excellent edition of Jonathon Barnes, et al. In chapters 8 to 13 Aristotle studies syllogisms which consist of two necessary propositions and those which are composed of one necessary proposition and a second which is modally unqualified. The central question is which modal syllogisms, analogous to assertoric syllogisms of the first figure, are true syllogisms. The translators have added Alexander’s commentary on chapter 17, where it is argued that a privative contingent proposition cannot be converted into a syllogism of the first figure. (shrink)

In response to Susan James’s ‘Spinoza and the poetic imagination,’ this essay illustrates how Spinoza and his interlocutors in the artistic society Nil Volentibus Arduum developed approaches to art and its social and political utility in conversation with Aristotle’s Poetics, as well as with its early modern translations, redactions, and applications. They, in turn, developed a poetry and a poetics grounded in the philosophical apprehension of nature, emphasizing vraisemblance or probability and necessity; foregrounding the careers of the affects; and (...) affording critics the ability to mobilize pleasure to their advantage and to shape audiences—a classicist project. (shrink)

Christian Philosophy concerns the perennial paradox of reason/revelation and philosophy/theology by reflecting on: whether philosophy has ever been «pure» i.e., free of beliefs; how Plato, Aristotle, Plotinus helped prepare for Christian philosophy; how these practiced it: Bonaventure, Guerric, Albert, Aquinas, Maritain. As monists Marcel and Whitehead confirm that philosophy cannot be faith but must remain distinct and yet dependent on it if philosophy is to be Christian. This book closes by studying how Aquinas' positions are an antidote to current (...) trends such as Sartre's existentialism, Neo-kantian self-centered epistemology and ethics, Derrida's deconstructionism. (shrink)

The Physics is a most remarkable work, and profoundly influenced Medieval Philosophers. Thomas Aquinas wrote a detailed, impressive commentary. This essay studies in particular the composition of the Physics as Thomas saw it, his thorough study of Aristotle’s way of arguing and the important distinction he made between disputative arguments, which are only partially true, and arguments which determine the truth. Aristotle frequently uses proofs which are wrong when one considers the proper nature of bodies, but possible considering (...) their common nature. Thomas accepts proofs in the field of physics but discards those related to a certain mathematization of nature. Aristotle holds the unlimited possibility of movements becoming faster or slower, but according to Aquinas he is considering things in general : when we consider specific bodies there is a fastest movement. Thomas speaks of a way of reading a text which is according the intention of Aristotle, and proposes an understanding of particular texts based on the general doctrine of the Stagirite. Sometimes he goes beyond the text, as when defending the unity of time as dependent on the unity of the First Mover. The essay shows that in the commentary a coherent philosophy of nature shaping up. In some places Aquinas brings in God’s causality: nature is nothing else but the plan of divine art, placed within things. The study of nature shows that there is a first principle of the whole nature which is above everything, sc. God who gives being to things. (shrink)

Tragedy as Philosophy in the Reformation World' examines how sixteenth- and seventeenth-century poets, theologians, and humanist critics turned to tragedy to understand providence and agencies human and divine in the crucible of the Reformation. Rejecting familiar assumptions about tragedy, vital figures like Philipp Melanchthon, David Pareus, Lodovico Castelvetro, John Rainolds, and Daniel Heinsius developed distinctly philosophical ideas of tragedy,irreducible to drama or performance, inextricable from rhetoric, dialectic, and metaphysics. In its proximity to philosophy, tragedy afforded careful readers crucial insight into (...) causality, probability, necessity, and the terms of human affect and action. With these resources at hand, poets and critics produced aseries of daring and influential theses on tragedy between the 1550s and the 1630s, all directly related to pressing Reformation debates concerning providence, predestination, faith, and devotional practice. Under the influence of Aristotle's Poetics, they presented tragedy as an exacting forensic tool, enabling attentive readers to apprehend totality. And while some poets employed tragedy to render sacred history palpable with new energy and urgency, others marshalled a precise philosophicalnotion of tragedy directly against spectacle and stage-playing, endorsing anti-theatrical theses on tragedy inflected by the antique Poetics. In other words, this work illustrates the degree to which some of the influential poets and critics in the period, emphasized philosophical precision at the0expense of-even to the exclusion of-dramatic presentation. (shrink)

The far reaching changes in man's social and personal life taking place in our lifetime underline the need for a sound ethical evaluation of our rights and duties and of human behaviour both on the individual level and in the political society. On many issues judgments of value vary widely and a consultation of the thought of Thomas Aquinas on the basic questions will be helpful, the more since he is not only one of the greatest philosophers but also succeeded (...) in integrating in his moral philosophy the wisdom of the ancients, in particular of Aristotle and the Stoa. This book presents Aquinas's thought on such central questions as man's happiness, how to determine the morality of our actions, the natural law and the main virtues, as well as on the common good, war, human labour, love and friendship. Throughout the book the intellectual character of this moral philosophy is pointed out and problems are set in a historical perspective. (shrink)

INTRODUCTION Philosophical theology is the systematic inquiry about God's existence and being. We find it in Aristotle's Metaphysics, in Cicero's De natura ...

In the introductory first chapter the author states his conviction that Aristotle’s theory of learning, at the center of which stands the apodeictic syllogism, is inadequate because partial. Chapter 2 is a balanced survey of Aristotle’s syllogistic, which does not serve the purpose of discovery, but is intended to turn into science knowledge already acquired. All learning proceeds from preexisting knowledge which is structured by demonstration. Next Bauman turns to Plato’s theory of learning as present in the Meno: (...) learning is remembering. His account of the Socratic method of making a disciple see the truth by pertinent questions is excellent. He warns us to avoid extreme interpretations of ἀνάμνησις. According to Aristotle, Plato confounded the process of remembering with induction. The process of learning consists in the passing from opinion to knowledge. Aristotle’s theory as explained in the Posterior Analytics widely differs from Plato’s. In chapter 5, Bauman examines whether the syllogism based on a universal major is a petitio principii, a charge laid against it ever since antiquity and repeated by John Stuart Mill. For Mill, induction is the only form of real inference, but Bauman shows that Mill’s position is not correct. Aristotle sets up a method which allows us to understand why things are the way they are and to pass on knowledge. In chapter 6, Bauman compares Aristotle’s method with what teachers usually do and with how textbook authors conceive the passing on of knowledge. Some previous knowledge is necessary for all teaching. Aristotle focused on how the sciences should be taught, showing how conclusions are implicitly contained in principles or can be deduced from them. Bauman thinks that this is restricting learning far too much and remains unsatisfactory. He disagrees with Aristotle’s statement that all scientific knowledge is expressible in propositions in the indicative mood. The syllogism cannot be the only mode for all teaching. This difficulty, however, can be solved when one keeps in mind what strictly scientific knowledge in the Aristotelian sense is, and that there are other forms of knowledge such as opinion, factual knowledge, and dialectic. Furthermore one should also consider that the syllogism is basic to all forms of reasoning, even if there are syllogisms of different types. A printing mistake on page 191, line 13 should be corrected.—Leo J. Elders, Institute for Philosophy, “Rolduc,” Kerkrade, The Netherlands. (shrink)

This article offers a conceptual clarification of the Aristotelian component in environmental virtue ethics (EVE). It demonstrates that throughout the last four decades, contributors to EVE have favored an Aristotelian foundation (though a Humean base also has been proposed), and it presents six theoretical challenges and two underexplored possibilities premised on such an Aristotelian foundation of EVE. These two possibilities concern: 1) Aristotle’s notion of the city-state (polis), denoting not only a densely populated area, but also agricultural land outside (...) the city-walls, implying agrarian virtues were implicit in the Aristotelian framework; this is valuable to modern agriculture, and the ways in which environmentally friendly virtues are integrated into food production and consumption. 2) Aristotle’s understanding of well-being (eudaimonia) as existing not only at an individual level, but also at a collective level; the latter is relevant to the prospect of upscaling eudaimonia to a structural level, within the limits of an ecologically sustainable citizenship. (shrink)

In academic circles, Aristotle’s Politics languished in the shadow cast by Plato’s Republic, book 8 was even believed by some to be uncharacteristic of Aristotle’s thought. Professor Curren makes it the central theme of his study, as he hopes to find in it arguments in defense of public education. It is not difficult to argue that according to Aristotle good public life is not possible without the right kind of public education. However it is an entirely different (...) story to transpose educational principles, which Aristotle wanted to apply to the model, as he saw it, of an ideal Greek city-state of the fourth century B.C., to the situation in the present day United States of America or other Western countries. Undaunted by this formidable difficulty, Curren sets out on a journey through Greek educational policies dealing with Socrates’ and Plato’s views in this regard to discuss next what Aristotle says about forms of government. He understands book 5 as an attempt to provide statesmen with arguments for a reform of their respective constitutions laying special stress on education. In fact living under good laws contributes to human flourishing. The state is a multitude to be made into a unity by education. (shrink)

David Bostock revisits Aristotle’s theory of matter which was already discussed in some papers of volume 1. He warns the reader that Aristotle would have been surprised by the explanations some propose of his doctrine. Prime matter is, in the first place, the stuff the four elements are made of ; the elements function in their turn as matter for still higher things. Bostock believes that there are several ultimate kinds of matter which cannot change into one another. (...) The atoms would be the basic elements of the bodies, a function fulfilled by matter according to Aristotle. Obviously Bostock does not distinguish between substantial and accidental reality. In a fine paper Gottfried Heinemann explains the sense of such terms as “nature,” “matter,” and “craft” in Aristotle. He attempts to approach matter not from the ontological point of view as a potential component of being, but as that which is used in artifacts. From there it comes to mean what underlies the coming-to-being of natural things. (shrink)

Quite a number of contemporary students of logic tend to consider Aristotle's logic mainly from a formal point of view. Richard Patterson, on the other hand, attempts to show that Aristotle's system of logic as well as his modal logic must be studied in the light of his fundamental theory of syntax and his metaphysics. Even if all of Aristotle's modal logic has not been accepted in the West, the ideas underpinning it are those of his syllogistic (...) logic. Patterson observes that, in his modal logic, Aristotle uses modal copulae rather than modal predicates. (shrink)

In this volume Mueller and Gould present the translation of Alexander’s commentary on chapters 14–22 of the first book of the Prior Analytics. These chapters deal with modal logic as applied to contingent propositions and to combinations of unqualified premises and of one assertoric proposition. In the 58 page introduction Professor Mueller presents first a survey of Aristotle’s assertoric syllogistic to turn next to combinations with a contingent premise in the three figures. He then passes to modal syllogistic without (...) contingency. Modal syllogistic can be understood as an extension of assertoric syllogistic. Aristotle seeks to determine which modal propositions related to first figure assertoric syllogisms are true syllogisms. The translation of Alexander’s text is excellent. (shrink)

Many authors do not consider Book 4 of the Meteorology authentic. The main reasons to doubt its Aristotelian origin are the absence of primary matter in the explanation of the formation of the elements and, secondly, the theory of pores. It is difficult to believe that Aristotle would have replaced his classic doctrine of matter and form of the Physics by a theory which makes such contraries as hot and cold, dry and moist the principles, or even the matter, (...) out of which things come to be. Likewise the refutal of the theory of pores in the Physics and the On Generation and Corruption makes one wonder whether in Meteorology 4 he could have returned to something close to atomism, as Lewis thinks he did. These difficulties explain why the Aristotelian authorship of the treatise is questionable, although some defend it. Professor Lewis belongs to this group. He accepts Furley’s arguments in favor of its authenticity and has a more positive view of its contents than H. D. P. Lee in his introduction to the Loeb Edition of the text. Meteorology 4 is an attempt to discuss a wide range of cosmic phenomena. It contains a further development of the theory of primary matter and the four elements. The commentary by Alexander does not help us much to solve the above mentioned difficulties. Lewis’s translation is good, though. In 179.18 of the text, Lewis translates en hypostasei einai by “they are actually existent,” but it seems better to read “they are in a subject”. (shrink)

Plato and Aristotle on the vocation of the philosopher -- Halevi's Kuzari as a platonic dialogue -- Maimonides and the imagination -- Elia del Medigo, Averroes and Averroism -- Paduan Averroism reconsidered -- Philosophy and mysticism -- Maimonides and Spinoza on good and evil -- A note on natural right, nature and reason in Spinoza -- Spinoza and Luzzatto : philosophy and religion -- On the interpretation of Maimonides: the cases of Samuel David Luzzatto and Ahad Haxam -- Harry (...) a. Wolfson as interpreter of medieval thought -- On the limitations of human knowledge. (shrink)

Metaphysics, formerly the queen of science, fell into oblivion under the onslaught of empiricism and positivism and its very possibllity came to be denied. Professor Elders traces the history of this process and shows how St. Thomas innovated in determining both the subject of metaphysics and the manner in which one enters this science, particularly in the framework of his Aristotle commentaries. The work then considers being and its properties, its divisions into being in act and being in potency, (...) into the act of being essence, and into substance and the accidents. Finally the causes of being are considered. The work also introduces and surveys the extensive literature of Thomas interpretation of the past 50 years. (shrink)

There are readers of Aquinas’s works, but Penguin’s surpasses all by its sheer size, the very representative choice of texts, the excellent translations, and scholarly, informative introductions. McInerny chose to present his selection in a chronological order, allowing the persevering reader to witness St. Thomas at work in Paris, Italy, again in Paris, and in Naples. In the introduction, the reader finds a survey of Thomas’s life, pertinent remarks on the relationship of philosophy and theology, on Thomas and Aristotelianism, and (...) an enumeration of some key Aristotelian doctrines. “In learning from Aristotle Thomas does not of course think of himself as conforming his mind to another’s, but rather as conforming his mind to the way things are”. McInerny also mentions the controversies after Thomas’s death and the revival of Thomistic studies. (shrink)

Throughout the long centuries of western metaphysics the problem of the infinite has kept surfacing in different but important ways. It had confronted Greek philosophical speculation from earliest times. It appeared in the definition of the divine attributed to Thales in Diogenes Laertius (I, 36) under the description "that which has neither beginning nor end. " It was presented on the scroll of Anaximander with enough precision to allow doxographers to transmit it in the technical terminology of the unlimited (apeiron) (...) and the indeterminate (aoriston). The respective quanti tative and qualitative implications of these terms could hardly avoid causing trouble. The formation of the words, moreover, was clearly negative or privative in bearing. Yet in the philosophical framework the notion in its earliest use meant something highly positive, signifying fruitful content for the first principle of all the things that have positive status in the universe. These tensions could not help but make themselves felt through the course of later Greek thought. In one extreme the notion of the infinite was refined in a way that left it appropriated to the Aristotelian category of quantity. In Aristotle (Phys. III 6-8) it came to appear as essentially re quiring imperfection and lack. It meant the capacity for never-ending increase. It was always potential, never completely actualized. (shrink)

This is an important book. It consists of twenty-one essays, sixteen of which have not been published before, and sheds light on two of the most difficult points in the Poetics, imitation and catharsis. The order in which the papers are presented has been carefully chosen, so that the overall impression is that of a certain unity of interpretation. In this review we can only bring out a few of the more salient statements of the book.

According to Professor Polin, in our era of constitutional crisis a study on the basic concepts of constitutionalism is welcome. By constitutionalism are meant arrangements such as separation of powers, checks and balances, the rule of law, and so forth, by which a country is reasonably governed for the good of the people.

Professor Shields of the University of Colorado presents a detailed and quite complete study of analogy in the works of Aristotle by analyzing the texts in which Aristotle uses homonyms to denote different things.

White presents an analysis of three ancient conceptions of spatial magnitude, time, and motion, namely, Aristotle's, the Stoics', and the quantum views. The greater part of the book deals with Aristotle, according to whom one cannot get magnitude from points. The alleged mistakes in his theory of motion melt away if one agrees with his ontology. In the second chapter White discusses Aristotle's conception of time and "a time". Despite the lack of adequate mathematical tools Aristotle (...) had an amazing intuitive grasp of the concept of continuous motion. White sees a contrast between Aristotle and modern mathematics insofar as in the latter the concept of infinity is extended and magnitudes are sets of points. This difference of view has metaphysical roots. (shrink)

Horst Seidl of the University of Nijmegen has written an unusual book. It consists of a series of critical reviews of publications by other scholars concerning Aristotle's logic, epistemology and metaphysics. The author's approach is not merely historical and critical: a philosopher must reach definite, objective truth. He reminds the reader that this is a difficult enterprise: too often Aristotle's works have been interpreted from the viewpoint of particular theories. Seidl's study is a defense of Aristotle's doctrines (...) and methods such as the use of syllogisms, the theory of the possible, etc. Somewhat surprisingly Seidl asserts that deductive arguments cannot be used in metaphysics. (shrink)

With this collection of translations of Aristotle’s main works, accompanied by commentaries, General Editors J. L. Ackrill and Lindon Judson have made another step forward. In book 8 of the Physics, Aristotle develops his doctrine of the First Unmoved Mover, the efficient cause of all movements and process in the world. It is commonly agreed upon that this book constitutes a unit with books 2 to 6. It is later than the other books and the greater part of (...) the De caelo. (shrink)