Greek Philosophers Biographies - Peripatetic school Part 1

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Greek Philosophers Biographies - Peripatetic school Part 1 in English

The Greek philosophers were among the most influential people in history because they invented both philosophy and science. By asking questions about themselves and the world around them, these philosophers helped create modern civilization.

Interestingly enough, the Greek philosophers thought of themselves as scientists rather than thinkers. They called themselves seekers and lovers of wisdom and often studied a wide variety of subjects, including history, physics, law, sociology, politics, mathematics, and biology. The famous philosophers were also teachers, educating wealthy children and operating schools as well as thinkers.

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Author Birth - Death

03 PERIPATETIC - Aristotle 384 BC - 322 BC

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03 PERIPATETIC - Aristotle

ΠΕΡΙΠΑΤΗΤΙΚΟΙ - Αριστοτέλης

Roman copy in marble of a Greek bronze bust of Aristotle by Lysippus, c. 330 BC. The alabaster mantle is modern.

"Aristotle" by Francesco Hayez (1791–1882)

Aristotle portrayed in the 1493 Nuremberg Chronicle as a scholar of the 15th century AD.

Plato (left) and Aristotle (right), a detail of The School of Athens, a fresco by Raphael. Aristotle gestures to the earth, representing his belief in knowledge through empirical observation and experience, while holding a copy of his Nicomachean Ethics in his hand, whilst Plato gestures to the heavens, representing his belief in The Forms, while holding a copy of Timaeus

"Aristotle" by Jusepe de Ribera

"Aristotle with a bust of Homer" by Rembrandt.

An thirteenth-century Islamic portrayal of Aristotle (right).

Statue by Cipri Adolf Bermann (1915) at the University of Freiburg Freiburg im Breisgau

"ARISTOTLE" near the ceiling of the Great Hall in the Library of Congress.

Aristotle writing

Aristotle with Alexander the Great

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Classical Greek philosophy - Aristotle

Aristotle moved to Athens from his native Stageira in 367 BCE and began to study philosophy (perhaps even rhetoric, under Isocrates), eventually enrolling at Plato's Academy. He left Athens approximately twenty years later to study botany and zoology, became a tutor of Alexander the Great, and ultimately returned to Athens a decade later to establish his own school: the Lyceum. At least twenty-nine of his treatises have survived, known as the corpus Aristotelicum, and address a variety of subjects including logic, physics, optics, metaphysics, ethics, rhetoric, politics, poetry, botany, and zoology.

Aristotle is often portrayed as disagreeing with his teacher Plato (e.g., in Raphael's School of Athens). He criticizes the regimes described in Plato's Republic and Laws, and refers to the theory of forms as "empty words and poetic metaphors." He is generally presented as giving greater weight to empirical observation and practical concerns.

Aristotle's fame was not great during the Hellenistic period, when Stoic logic was in vogue, but later peripatetic commentators popularized his work, which eventually contributed heavily to Islamic, Jewish, and medieval Christian philosophy. His influence was such that Avicenna referred to him simply as "the Master"; Maimonides, Alfarabi, Averroes, and Aquinas as "the Philosopher."

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It is the mark of an educated mind to be able to entertain a thought without accepting it.

Aristotle is famous as one of the three founding fathers of Greek philosophy along with Plato and Socrates. He is also known as the teacher of Alexander the Great. Aristotle studied a wide variety of subjects, including science, ethics, government, physics, and politics, and wrote extensively on them. Aristotle's ideas on science were widely believed for centuries and had a profound influence on Islamic thinkers. Aristotle was one of the first people to try to classify animals and to study psychology.

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Aristotle the Philosopher of Reason

Aristotle, student of Socrates and Plato, is the third most famous philosopher of the Greek antiquity. He studied in the Academy of Plato, the first university of the world. When Plato died, he went to teach the son of king Phillip of Macedon, Alexander the Great. On his return to Athens, he founded Lyceum, a school of philosophy and other sciences. Although only one third of his work survives today, it can be seen that he studied almost all sciences known in the ancient times. His philosophical notions survived for centuries and influenced a lot the Western culture.

Aristotle is one of the most renowned philosophers of ancient Greek period. His name is remembered along with other great philosophers of that time, such as Socrates and Plato. Although only one third of Aristotle's works has survived, his concepts have been instrumental and extremely influential for modern ideologies. Aristotle was in fact the student of Plato and had studied in the Academy, founded by Plato, for almost twenty years. When Plato died, it is at this time that he left the institution.

His life

Aristotle was born in 384 BC at Stagira, Halkidiki. His father, Nichomachus, worked at the royal residence of the King of Macedon, Amyntas, as a physician. At the age of 18, Aristotle went to Athens to study at the Academy that Plato had founded. He remained there for almost 20 years, till 347 BC, the year of Plato's death. Then Aristotle left for Asia Minor where he visited his dear friend Hermias of Atameus. With another friend, he went to the island of Lesvos where he spent time studying zoology and botany. In Asia Minor, Aristotle married Pythias, the adoptive daughter of Hermias, who gave him a girl child. When Hermias passed away, Aristotle was invited by King of Macedon, Philip II, to teach his son, Alexander the Great. He also taught philosophy, literature and politics to other Macedonian nobles. In 335 BC, Aristotle returned to Athens and established his own school, Lyceum, where he taught for about 12 years. At that time, he wrote most of his works, which used to be lecture aids for his students. Unfortunately, today only some fragments of these material survive and they are mostly in form of discourses. In the meantime, Pythias, his wife, had died and Aristotle had taken a second wife, Herpyllis, who gave him a son. However, as Aristotle had a lot of students, he also had a lot of adversaries. When he was accused that he showed no respect to the gods with his philosophical ideas, Aristotle left Athens and went to Halkis, the birthplace of his mother. There, he died in 332 BC of natural causes.

His work

Aristotle dealt with every possible subject of his time: from anatomy, zoology, physics and metaphysics, to theology, rhetoric, psychology, geology and meteorology. It is said by historians that Aristotle literally studied everything that constituted the Greek encyclopedia of that time.

Logic

Aristotle also was the founder of notion of formal logic, as its references can be seen in most of his works. His theories on logic were considered till the 19th century as the ultimate concepts of Western Logic.

The three notions of science

His method of dealing with philosophy is both inductive and deductive. His concept of natural philosophy deals with the exploration of nature in terms of physics, biology and other similar sciences. He considered philosophy to have a harmonic balance with another science, known as reasoning. To him, science had an altogether different meaning. Science had three basic characteristics or better explained as having a certain sort of classification. The three words "practical, poetical and theoretical" very well explains science. Practical science would suggest concepts dealing with ethics and politics. Poetical science deals with research of poetry and artistic endeavours, and by theoretical science he refers to physics, mathematics and metaphysics.

The five elements of the Universe

Aristotle in his study of Physics has said that there are basically five elements which constitute the universe: these are fire, earth, air, water and aether. These elements are positioned according to their gravitational pull from the centre of the universe. When, by chance, they tend to shift from their natural domain, then they again fall back to the same region or place without the use of necessary force. Thus heavy objects tend to sink in water, air bubbles usually rise upwards, rain water falls on the earth and flames shoots up in the air.

Biology

In the field of biology, especially zoology, Aristotle has dissected and studied animals during his stay on the island of Lesvos which enabled him to understand a lot about various species. He used to categorize animals as having blood and not having blood. Moreover, the animals having blood were further divided into two types: life bearing and egg bearing. In case of animals without blood there were basically three types: insects, crustacea and testacea.

Ethics

In Ethical theory, it is seen that Aristotle regards the concept of ethics to be a part of practical science. In this sphere, actions bear more importance than reasoning. Ethical knowledge is basically general knowledge. Moreover, he says that virtue is related to an object's proper actions. Soul functions as the giver of happiness. An individual must not be tempted to have excess and thereby should be happy with whatever he has. He also introduced the golden mean, believing that virtue in not in excess or in deficiency, but somewhere in the middle.

Politics

Aristotle's concept of politics was however different. He considered city to be a political community. This city can thrive on the basis of political partnership. The creation of a city gives one a good life. He stated that man was a political animal. He makes us comprehend the fact that individual leads to the formation of the family which in turn leads to the formation of a city. This order in Aristotelian concept is in the reverse. Politics functions like an organism and is the collective action of several individual parts, which are all interrelated.

Poetics

In the field of Poetics, Aristotle considered all forms of art (epic poetry, tragedy, comedy or music) to be an imitation. He believed that mankind has advantage over animals as they can subject themselves to imitation. Aristotle's Poetics had two parts: tragedy and comedy. He believed that comedy makes people look worse than the average,while tragedy makes them look better than the average man. Tragedy is the resultant effect of actions that lead to the arousal of emotions, like pity or fear, and thereby causes catharsis of these emotions. In any case, they both deal with imitation, which is natural in man. Unfortunately, most of Aristotle's works were actually lost after the fall of Rome. Still his philosophies have been instrumental in shaping modern thoughts and language structures. Till the 20th century, Aristotle's Logic was considered supreme. With the arrival of Renaissance, many of Aristotle's theories of the Universe were taken as the basis for the formation of newer theories by astronomers of those periods. Before Charles Darwin came to the forefront in the field of zoology, Aristotle's findings and classifications had great importance. The 20th century saw Aristotle being praised for the amount of work he had done and the theories he had left behind in education, literary criticism, human and political analysis being studied worldwide.

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for more information, please visit the Wikipedia, the free encyclopedia in the following web page

https://en.wikipedia.org/wiki/Aristotle

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Peripatetic school

Περιπατητική Σχολή

The Peripatetic school was a school of philosophy in Ancient Greece.

Its teachings derived from its founder, the Greek philosopher, Aristotle, and peripatetic is an adjective ascribed to his followers. The school originally derived its name Peripatos from the peripatoi "colonnades") of the Lyceum in Athens where the members met. A similar Greek word peripatetikos refers to the act of walking, and as an adjective, "peripatetic" is often used to mean itinerant, wandering, meandering, or walking about. After Aristotle's death, a legend arose that he was a "peripatetic" lecturer – that he walked about as he taught – and the designation Peripatetikos came to replace the original Peripatos.[citation needed]

The school dates from around 335 BCE when Aristotle began teaching in the Lyceum. It was an informal institution whose members conducted philosophical and scientific inquiries. Aristotle's successors Theophrastus and Strato continued the tradition of exploring philosophical and scientific theories, but after the middle of the 3rd century BCE, the school fell into a decline, and it was not until the Roman era that there was a revival. Later members of the school concentrated on preserving and commenting on Aristotle's works rather than extending them, and the school eventually died out in the 3rd century CE.

Although the school died out, the study of Aristotle's works continued by scholars who were called Peripatetics through Later Antiquity, the Middle Ages, and the Renaissance. After the fall of the Western Roman Empire, the works of the Peripatetic school were lost to the west, but in the east they were incorporated into early Islamic philosophy, which would play a large part in the revival of Aristotle's doctrines in Europe in the Middle Ages and the Renaissance.

Contents

1 Background

2 Doctrines

3 History of the school

4 Influence

5 See also

6 Notes

7 References

Background

The term "Peripatetic" is a transliteration of the ancient Greek word peripatêtikos, which means "of walking" or "given to walking about". The Peripatetic school was actually known simply as the Peripatos. Aristotle's school came to be so named because of the peripatoi ("colonnades" or "covered walkways") of the Lyceum where the members met. The legend that the name came from Aristotle's alleged habit of walking while lecturing may have started with Hermippus of Smyrna. Unlike Plato, Aristotle was not a citizen of Athens and so could not own property; he and his colleagues therefore used the grounds of the Lyceum as a gathering place, just as it had been used by earlier philosophers such as Socrates. Aristotle and his colleagues first began to use the Lyceum in this way in about 335 BCE., after which Aristotle left

Plato's Academy and Athens, and then returned to Athens from his travels about a dozen years later. Because of the school's association with the gymnasium, the school also came to be referred to simply as the Lyceum. Some modern scholars argue that the school did not become formally institutionalized until Theophrastus took it over, at which time there was private property associated with the school.

Originally at least, the Peripatetic gatherings were probably conducted less formally than the term "school" suggests: there was likely no set curriculum or requirements for students, or even fees for membership. Aristotle did teach and lecture there, but there was also philosophical and scientific research done in partnership with other members of the school. It seems likely that many of the writings that have come down to us in Aristotle's name were based on lectures he gave at the school, or vice versa.

Among the members of the school in Aristotle's time were Theophrastus, Phanias of Eresus, Eudemus of Rhodes, Clytus of Miletus, Aristoxenus, and Dicaearchus. Much like Plato's Academy, there were in Aristotle's school junior and senior members, the junior members generally serving as pupils or assistants to the senior members who directed research and lectured. The aim of the school, at least in Aristotle's time, was not to further a specific doctrine, but rather to explore philosophical and scientific theories; those who ran the school worked rather as equal partners.

Sometime shortly after Alexander's death in June 323 BCE, Aristotle left Athens to avoid persecution by anti-Macedonian factions in Athens due to his ties to Macedonia.

After Aristotle's death in 322 BCE, his colleague Theophrastus succeeded him as head of the school. The most prominent member of the school after Theophrastus was Strato of Lampsacus, who increased the naturalistic elements of Aristotle's philosophy and embraced a form of atheism.

Doctrines

The doctrines of the Peripatetic school are the doctrines laid down by Aristotle, and henceforth maintained by his followers.

Whereas Plato had sought to explain things with his theory of Forms, Aristotle preferred to start from the facts given by experience. Philosophy to him meant science, and its aim was the recognition of the "why" in all things. Hence he endeavoured to attain to the ultimate grounds of things by induction; that is to say, by a posteriori conclusions from a number of facts to a universal. Logic either deals with appearances, and is then called dialectics; or of truth, and is then called

analytics.

All change or motion takes place in regard to substance, quantity, quality and place. There are three kinds of substances – those alternately in motion and at rest, as the animals; those perpetually in motion, as the sky; and those eternally stationary. The last, in themselves immovable and imperishable, are the source and origin of all motion. Among them there must be one first being, unchangeable, which acts without the intervention of any other being. All that is proceeds from it; it is the most perfect intelligence – God. The immediate action of this prime mover – happy in the contemplation of itself – extends only to the heavens; the other inferior

spheres are moved by other incorporeal and eternal substances, which the popular belief adores as gods. The heavens are of a more perfect and divine nature than other bodies. In the centre of the universe is the Earth, round and stationary. The stars, like the sky, beings of a higher nature, but of grosser matter, move by the impulse of the prime mover.

For Aristotle, matter is the basis of all that exists; it comprises the potentiality of everything, but of itself is not actually anything. A determinate thing only comes into being when the potentiality in matter is converted into actuality. This is achieved by form, the idea existent not as one outside the many, but as one in the many, the completion of the potentiality latent in the matter.

The soul is the principle of life in the organic body, and is inseparable from the body. As faculties of the soul, Aristotle enumerates the faculty of reproduction and nutrition; of sensation, memory and recollection; the faculty of reason, or understanding; and the faculty of desiring, which is divided into appetition and volition.

By the use of reason conceptions, which are formed in the soul by external sense-impressions, and may be true or false, are converted into knowledge. For reason alone can attain to truth either in understanding or action.

The best and highest goal is the happiness which originates from virtuous actions. Aristotle did not, with Plato, regard virtue as knowledge pure and simple, but as founded on nature, habit, and reason. Virtue consists in acting according to nature: that is, keeping the mean between the two extremes of the too much and the too

little. Thus valor, in his view the first of virtues, is a mean between cowardice and recklessness; temperance is the mean in respect to sensual enjoyments and the total avoidance of them.

History of the school

Aristotle and his disciples – Alexander, Demetrius, Theophrastus, and Strato; part of a fresco in the portico of the National University of Athens.

The names of the first seven or eight scholarchs (leaders) of the Peripatetic school are known with varying levels of certainty. A list of names with the approximate dates they headed the school is as follows:

Aristotle (c. 334 – 322)

Theophrastus (322–288)

Strato of Lampsacus (288 – c. 269)

Lyco of Troas (c. 269 – 225)

Aristo of Ceos (225 – c. 190)

Critolaus (c. 190 – 155)

Diodorus of Tyre (c. 140)

Erymneus (c. 110)

There are some uncertainties in this list. It is not certain whether Aristo of Ceos was the head of the school, but since he was a close pupil of Lyco and the most important Peripatetic philosopher in the time when he lived, it is generally assumed that he was. It is not known if Critolaus directly succeeded Aristo, or if there were any leaders between them. Erymneus is known only from a passing reference by Athenaeus. Other important Peripatetic philosophers who lived during these centuries include Eudemus of Rhodes, Aristoxenus, Dicaearchus, and Clearchus of Soli.

After the time of Strato, the Peripatetic school fell into a decline. Lyco was famous more for his oratory than his philosophical skills, and Aristo is perhaps best known for his biographical studies; and although Critolaus was more philosophically active, none of the Peripatetic philosophers in this period seem to have contributed anything original to philosophy. The reasons for the decline of the Peripatetic school are unclear. Undoubtably Stoicism and Epicureanism provided many answers for those people looking for dogmatic and comprehensive philosophical systems, and the scepticism of the Middle Academy may have seemed preferable to anyone who rejected dogmatism. Later tradition linked the school's decline to Neleus of Scepsis and his descendents hiding the works of Aristotle and Theophrastus in a cellar until their rediscovery in the 1st century BCE, and even though this story may be doubted, it is possible that Aristotle's works were not widely read.

In 86 BCE, Athens was sacked by the Roman general Lucius Cornelius Sulla, all the schools of philosophy in Athens were badly disrupted, and the Lyceum ceased to exist as a functioning institution. Ironically, this event seems to have brought new life to the Peripatetic school. Sulla brought the writings of Aristotle and Theophrastus back to Rome, where they became the basis of a new collection of Aristotle's writings compiled by Andronicus of Rhodes which forms the basis of the Corpus Aristotelicum which exists today. Later Neoplatonist writers describe Andronicus, who lived around 50 BCE, as the eleventh scholarch of the Peripatetic school, which would imply that he had two unnamed predecessors. There is considerable uncertainty over the issue, and Andronicus' pupil Boethus of Sidon is also described as the eleventh scholarch. It is quite possible that Andronicus set up a new school where he taught Boethus.

Whereas the earlier Peripatetics had sought to extend and develop Aristotle's works, from the time of Andronicus the school concentrated on preserving and defending his work. The most important figure in the Roman era is Alexander of Aphrodisias (c. 200 CE) who commentated on Aristotle's writings. With the rise of Neoplatonism (and Christianity) in the 3rd century, Peripateticism as an independent philosophy came to an end, but the Neoplatonists sought to incorporate Aristotle's philosophy within their own system, and produced many commentaries on Aristotle's works. In the 5th century, Olympiodorus the Elder is sometimes described as a Peripatetic.

Influence

Main article: Aristotelianism

See also: Avicennism, Averroism and Scholasticism

The last philosophers in classical antiquity to comment on Aristotle were Simplicius and Boethius in the 6th century. After this, although his works were mostly lost to the west, they were maintained in the east where they were incorporated into early Islamic philosophy. Some of the greatest Peripatetic philosophers in the Islamic philosophical tradition were Al-Kindi (Alkindus), Al-Farabi (Alpharabius), Avicenna (Ibn Sina) and Averroes (Ibn Rushd). By the 12th century, Aristotle's works began being translated into Latin during the Latin translations of the 12th century, and gradually arose Scholastic philosophy under such names as Thomas Aquinas, which took

its tone and complexion from the writings of Aristotle, the commentaries of Averroes, and The Book of Healing of Avicenna.

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for more information, please visit the Wikipedia, the free encyclopedia in the following web page

https://en.wikipedia.org/wiki/Peripatetic_school

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Aristotelianism

Αριστοτελισμός

Aristotelianism is a tradition of philosophy that takes its defining inspiration from the work of Aristotle. The works of Aristotle were initially defended by the members of the Peripatetic school, and, later on, by the Neoplatonists, who produced many commentaries on Aristotle's writings. In the Islamic world, the works of Aristotle were translated into Arabic, and under philosophers such as Al-Kindi, Al-Farabi, Avicenna, and Averroes, Aristotelianism became a major part of early Islamic philosophy.

Moses Maimonides adopted Aristotelianism from the Islamic scholars and based his famous Guide for the Perplexed on it; and that became the basis of Jewish Scholastic Philosophy. Although some knowledge of Aristotle's logical works was known to western Europe, it wasn't until the Latin translations of the 12th century that the works of Aristotle and his Arabic commentators became widely available. Scholars such as Albertus Magnus and Thomas Aquinas interpreted and systematized Aristotle's works in accordance with Christian theology.

After retreating under criticism from modern natural philosophers, the distinctively Aristotelian idea of teleology was transmitted through Wolff and Kant to Hegel, who applied it to history as a totality. Although this project was criticized by Trendelenburg and Brentano as non-Aristotelian, Hegel's influence is now often said to be responsible for an important Aristotelian influence upon Marx. Postmodernists, in contrast, reject Aristotelianism's claim to reveal important theoretical truths. In this, they follow Heidegger's critique of Aristotle as the greatest source of the entire tradition of Western philosophy.

Recent Aristotelian ethical and 'practical' philosophy, such as that of Gadamer and McDowell, is often premissed upon a rejection of Aristotelianism's traditional metaphysical or theoretical philosophy. From this viewpoint, the early modern tradition of political republicanism, which views the res publica, public sphere or state as constituted by its citizens' virtuous activity, can appear thoroughly Aristotelian.

The most famous contemporary Aristotelian philosopher is Alasdair MacIntyre. Especially famous for helping to revive virtue ethics in his book After Virtue, MacIntyre revises Aristotelianism with the argument that the highest temporal goods, which are internal to human beings, are actualized through participation in social practices. He juxtaposes Aristotelianism with the managerial institutions of capitalism and its state, and with rival traditions - including the philosophies of Hume and Nietzsche - that reject Aristotle's idea of essentially human goods and virtues and instead legitimate capitalism. Therefore, on MacIntyre's account, Aristotelianism is not identical with Western philosophy as a whole; rather, it is "the best theory so far, [including] the best theory so far about what makes a particular theory the best one." Politically and socially, it has been characterized as a newly 'revolutionary Aristotelianism'. This may be contrasted with the more conventional, apolitical and effectively conservative uses of Aristotle by, for example, Gadamer and McDowell. Other important contemporary Aristotelian theorists include Fred D. Miller, Jr. in politics, Rosalind Hursthouse in ethics, and Ayn Rand with Objectivism.

Contents

1 History

1.1 Ancient Greek

1.2 Islamic world

1.3 Europe

1.4 Modern era

1.5 Contemporary Aristotelianism

2 Criticism

3 See also

4 Notes

5 Further reading

6 External links

History

Aristotle, by Francesco Hayez

Ancient Greek

Main article: Peripatetic school

The original followers of Aristotle were the members of the Peripatetic school. The most prominent members of the school after Aristotle were Theophrastus and Strato of Lampsacus, who both continued Aristotle's researches. During the Roman era the school concentrated on preserving and defending his work. The most important figure in this regard was Alexander of Aphrodisias who commentated on Aristotle's writings. With the rise of Neoplatonism in the 3rd century, Peripateticism as an independent philosophy came to an end, but the Neoplatonists sought to incorporate Aristotle's philosophy within their own system, and produced many commentaries on Aristotle.

Islamic world

In the Abbasid Empire, many foreign works were translated into Arabic, large libraries were constructed, and scholars were welcomed. Under the caliphs Harun al-Rashid and his son Al-Ma'mun, the House of Wisdom in Baghdad flourished. Christian scholar Hunayn ibn Ishaq (809–873) was placed in charge of the translation work by the caliph. In his lifetime, Ishaq translated 116 writings, including works by Plato and Aristotle, into Syriac and Arabic. Al-Kindi (801–873) was the first of the Muslim Peripatetic philosophers, and is known for his efforts to introduce Greek and Hellenistic philosophy to the Arab world. He incorporated Aristotelian and Neoplatonist thought into an Islamic philosophical framework. This was an important factor in the introduction and popularization of Greek philosophy in the Muslim intellectual world.

The philosopher Al-Farabi (872–950) had great influence on science and philosophy for several centuries, and in his time was widely thought second only to Aristotle in knowledge (alluded to by his title of "the Second Teacher"). His work, aimed at synthesis of philosophy and Sufism, paved the way for the work of Avicenna (980–1037). Avicenna was one of the main interpreters of Aristotle. The school of thought he founded became known as Avicennism, which was built on ingredients and conceptual building blocks that are largely Aristotelian and Neoplatonist.

At the western end of the Mediterranean Sea, during the reign of Al-Hakam II (961 to 976) in Córdoba, a massive translation effort was undertaken, and many books were translated into Arabic. Averroes (1126–1198), who spent much of his life in Cordoba and Seville, was especially distinguished as a commentator of Aristotle. He often wrote two or three different commentaries on the same work, and some 38 commentaries by Averroes on the works of Aristotle have been identified. Although his writings had only marginal impact in Islamic countries, his works would eventually have a huge impact in the Latin West, and would lead to the school of thought known as Averroism.

Europe

Although some knowledge of Aristotle seems to have lingered on in the ecclesiastical centres of western Europe after the fall of the Roman empire, by the ninth century nearly all that was known of Aristotle consisted of Boethius's commentaries on the Organon, and a few abridgments made by Latin authors of the declining empire, Isidore of Seville and Martianus Capella. From that time until the end of the eleventh century, little progress is apparent in Aristotelian knowledge.

The renaissance of the 12th century saw a major search by European scholars for new learning. James of Venice, who probably spent some years in Constantinople, translated Aristotle's Posterior Analytics from Greek into Latin in the mid-twelfth century, thus making the complete Aristotelian logical corpus, the Organon, available in Latin for the first time. Scholars travelled to areas of Europe that once had been under Muslim rule and still had substantial Arabic-speaking populations. From central Spain, which had come under Christian rule in the eleventh century, scholars produced many of the Latin translations of the 12th century. The most productive of these translators was Gerard of Cremona, (c. 1114–1187), who translated 87 books, which included many of the works of Aristotle such as his Posterior Analytics, Physics, On the Heavens, On Generation and Corruption, and Meteorology. Michael Scot (c. 1175–1232) translated Averroes' commentaries on the scientific works of Aristotle.

Aristotle's physical writings began to be discussed openly, and at a time when Aristotle's method was permeating all theology, these treatises were sufficient to cause his prohibition for heterodoxy in the Condemnations of 1210–1277. In the first of these, in Paris in 1210, it was stated that "neither the books of Aristotle on natural philosophy or their commentaries are to be read at Paris in public or secret, and this we forbid under penalty of excommunication." However, despite further attempts to restrict the teaching of Aristotle, by 1270 the ban on Aristotle's natural philosophy was ineffective.

William of Moerbeke (c. 1215–1286) undertook a complete translation of the works of Aristotle or, for some portions, a revision of existing translations. He was the first translator of the Politics (c. 1260) from Greek into Latin. Many copies of Aristotle in Latin then in circulation were assumed to have been influenced by Averroes, who was suspected of being a source of philosophical and theological errors found in the earlier translations of Aristotle. Such claims were without merit, however, as the Alexandrian Aristotelianism of Averroes followed "the strict study of the text of Aristotle, which was introduced by Avicenna, [because] a large amount of traditional Neoplatonism was incorporated with the body of traditional Aristotelianism".

Albertus Magnus (c. 1200–1280) was among the first medieval scholars to apply Aristotle's philosophy to Christian thought. He produced paraphrases of most of the works of Aristotle available to him. He digested, interpreted and systematized the whole of Aristotle's works, gleaned from the Latin translations and notes of the Arabian commentators, in accordance with Church doctrine. His efforts resulted in the formation of a Christian reception of Aristotle in the Western Europe. Yet it should be noted that Magnus did not repudiate Plato. In that, he belonged to the dominant tradition of philosophy that preceded him, namely the "concordist tradition", which sought to harmonize Aristotle with Plato through interpretation (see for example Porphyry's On Plato and Aristotle Being Adherents of the Same School). Magnus famously wrote:

"Scias quod non perficitur homo in philosophia nisi ex scientia duarum philosophiarum: Aristotelis et Platonis." (Metaphysics, I, tr. 5, c. 5)

(Know that a man is not perfected in philosophy if it weren't for the knowledge of the two philosophers, Aristotle and Plato)

Thomas Aquinas (1225–1274), the pupil of Albertus Magnus, wrote a dozen commentaries on the works of Aristotle. Thomas was emphatically Aristotelian, he adopted Aristotle's analysis of physical objects, his view of place, time and motion, his proof of the prime mover, his cosmology, his account of sense perception and intellectual knowledge, and even parts of his moral philosophy. The philosophical school that arose as a legacy of the work of Thomas Aquinas was known as Thomism, and was especially influential among the Dominicans, and later, the Jesuits.

Modern era

After retreating under criticism from modern natural philosophers, the distinctively Aristotelian idea of teleology was transmitted through Wolff and Kant to Hegel, who applied it to history as a totality.citation needed] Although this project was criticized by Trendelenburg and Brentano as un-Aristotelian,[citation needed] Hegel's influence is now often said to be responsible for an important Aristotelian influence upon Marx. Postmodernists, in contrast, reject Aristotelianism's claim to reveal important theoretical truths. In this, they follow Heidegger's critique of Aristotle as the greatest source of the entire tradition of Western philosophy.

Contemporary Aristotelianism

Aristotelianism is understood by its proponents as critically developing Plato's theories. Recent Aristotelian ethical and 'practical' philosophy, such as that of Gadamer and McDowell, is often premised upon a rejection of Aristotelianism's traditional metaphysical or theoretical philosophy.[citation needed] From this viewpoint, the early modern tradition of political republicanism, which views the res publica, public sphere or state as constituted by its citizens' virtuous activity, can appear thoroughly Aristotelian.[citation needed]

The contemporary Aristotelian philosopher Alasdair MacIntyre is specially famous for helping to revive virtue ethics in his book After Virtue. MacIntyre revises Aristotelianism with the argument that the highest temporal goods, which are internal to human beings, are actualized through participation in social practices. He opposes Aristotelianism to the managerial institutions of capitalism and its state, and to rival traditions—including the philosophies of Hume, Kant, Kierkegaard, and Nietzsche—that reject its idea of essentially human goods and virtues and instead legitimize capitalism. Therefore, on MacIntyre's account, Aristotelianism is not identical with Western philosophy as a whole; rather, it is "the best theory so far, [including] the best theory so far about what makes a particular theory the best one." Politically and socially, it has been characterized as a newly 'revolutionary Aristotelianism'. This may be contrasted with the more conventional, apolitical and effectively conservative uses of Aristotle by, for example, Gadamer and McDowell. Other important contemporary Aristotelian theorists include Fred D. Miller, Jr. in politics and Rosalind Hursthouse in ethics.

In metaphysics, an Aristotelian realism about universals is defended by such philosophers as David Malet Armstrong and Stephen Mumford, and is applied to the philosophy of mathematics by James Franklin.

Criticism

Bertrand Russell criticizes Aristotle's logic on the following points:

The Aristotelian system allows formal defects leading to "bad metaphysics". For example, the following syllogism is permitted: "All golden mountains are mountains, all golden mountains are golden, therefore some mountains are golden", which insinuates the existence of at least one golden mountain. Furthermore, according to Russell, a predicate of a predicate can be a predicate of the original subject, which blurs the distinction between names and predicates with disastrous consequences; for example, a class with only one member is erroneously identified with that one member, making impossible to have a correct theory of the number one.

The syllogism is overvalued in comparison to other forms of deduction. For example, syllogisms are not employed in mathematics since they are less convenient.

In addition, Russell ends his review of the Aristotelian logic with these words:

I conclude that the Aristotelian doctrines with which we have been concerned in this chapter are wholly false, with the exception of the formal theory of the syllogism, which is unimportant. Any person in the present day who wishes to learn logic will be wasting his time if he reads Aristotle or any of his disciples. Nonetheless, Aristotle's logical writings show great ability, and would have been useful to mankind if they had appeared at a time when intellectual originality was still active. Unfortunately, they appeared at the very end of the creative period of Greek thought, and therefore came to be accepted as authoritative. By the time that logical originality revived, a reign of two thousand years had made Aristotle very difficult to dethrone. Throughout modern times, practically every advance in science, in logic, or in philosophy has had to be made in the teeth of the opposition from Aristotle's disciples.

See also

Commentaries on Aristotle

Corpus Aristotelicum

Hylomorphism

Peripatetic School

Phronesis

Platonism

Wheel of fire

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