Thematische Bibliographien / Aristotle

Auswahl der wissenschaftlichen Literatur zum Thema „Aristotle“

Autor: Grafiati
Veröffentlicht am 4. Juni 2021
Zuletzt aktualisiert am 18. Mai 2024

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Inhaltsverzeichnis

  1. Zeitschriftenartikel
  2. Dissertationen
  3. Bücher
  4. Buchteile
  5. Konferenzberichte
  6. Berichte der Organisationen

Zeitschriftenartikel zum Thema "Aristotle":

1

Wesoły, Marian. „ΑΝΑΛΥΣΙΣ ΠΕΡΙ ΤΑ ΣΧΗΜΑΤΑ Restoring Aristotle’s Lost Diagrams of the Syllogistic Figures“. Peitho. Examina Antiqua, Nr. 1(3) (11.02.2013): 83–114. http://dx.doi.org/10.14746/pea.2012.1.4.

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The article examines the relevance of Aristotle’s analysis that concerns the syllogistic figures. On the assumption that Aristotle’s analytics was inspired by the method of geometric analysis, we show how Aristotle used the three terms (letters), when he formulated the three syllogistic figures. So far it has not been appropriately recognized that the three terms — the major, the middle and the minor one — were viewed by Aristotle syntactically and predicatively in the form of diagrams. Many scholars have misunderstood Aristotle in that in the second and third figure the middle term is outside and that in the second figure the major term is next to the middle one, whereas in the third figure it is further from it. By means of diagrams, we have elucidated how this perfectly accords with Aristotle's planar and graphic arrangement. In the light of these diagrams, one can appropriately capture the definition of syllogism as a predicative set of terms. Irrespective of the tricky question concerning the abbreviations that Aristotle himself used with reference to these types of predication, the reconstructed figures allow us better to comprehend the reductions of syllogism to the first figure. We assume that the figures of syllogism are analogous to the figures of categorical predication, i.e., they are specific syntactic and semantic models. Aristotle demanded certain logical and methodological competence within analytics, which reflects his great commitment and contribution to the field.
2

Chriti, Maria. „A New Direction in Neoplatonic Linguistics: Aristotle as an Adherent of a ‘Specialist Name-Giver’ by Ammonius of Hermeias“. Religions 13, Nr. 2 (16.02.2022): 172. http://dx.doi.org/10.3390/rel13020172.

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This paper discusses the new linguistic treatment which is formulated for the first time in Neoplatonism, when Ammonius of Hermeias tries to compromise the linguistic views of Plato and Aristotle in his commentary on Aristotle’s On Interpretation. Ammonius integrates doctrines of Plato, Aristotle and Proclus, who was his teacher in Athens. According to Ammonius, Aristotle does not contradict Plato, who believes in the ‘divine name-giver’, the one that attributed the original names to beings; on the contrary, Aristotle confirms what Socrates says in the Cratylus, where he reproaches both his interlocutors for their extreme views. Ammonius examines several aspects of language, capturing Aristotle’s non-adherence to such an extremity. As he wishes to exempt Aristotle from Proclus’ censure, his position does not rest on assumptions, but he goes so far as to investigate Aristotle’s own linguistic behavior. Ammonius manifestly opts for reasoning the reconciliation between Plato and Aristotle, but he is thus led to put the concept of a ‘specialist name-giver’ in Aristotle’s mouth, without clarifying that he is talking about mankind, excluding the divine, although Aristotle never talks about a ‘specialist’, but just about the need to create names, based on the agreement between the members of a linguistic community.
3

Johnston, Rebekah. „Aristotle on Wittiness“. Epoché: A Journal for the History of Philosophy 24, Nr. 2 (2020): 323–36. http://dx.doi.org/10.5840/epoche2020226157.

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Aristotle claims, in his Nicomachean Ethics, that in addition to being, for example, just and courageous, and temperate, the virtuous person will also be witty. Very little sustained attention, however, has been devoted to explicating what Aristotle means when he claims that virtuous persons are witty or to justifying the plausibility of the claim that wittiness is a virtue. It becomes especially difficult to see why Aristotle thinks that being witty is a virtue once it becomes clear that Aristotle’s witty person engages in what he calls ‘educated insolence’. Insolence, for Aristotle, is a form of slighting which, as he explains in the Rhetoric, generally causes the person slighted to experience shame and anger. In this paper, I attempt to bring some clarity to Aristotle’s claim that being witty is a virtue by examining why Aristotle thinks that the object of a witty person’s raillery will find this joking pleasant.
4

Santoro, Alessio. „A City of Guardians: Refocusing the Aim and Scope of Aristotle’s Critique of Plato’s Republic“. Polis: The Journal for Ancient Greek and Roman Political Thought 36, Nr. 2 (28.06.2019): 313–35. http://dx.doi.org/10.1163/20512996-12340212.

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Abstract In Politics 2.2-5 Aristotle criticises the state described in Plato’s Republic. The general consensus in the secondary literature (in particular after E. Bornemann) is that Aristotle’s critique is unfair and too narrow in scope. Aristotle unjustifiably ignores significant parts of Plato’s Republic and unreasonably assumes that the community of wives, children and property extends to the whole of Kallipolis. Although R. Mayhew’s defence of Aristotle’s criticism has mitigated this negative assessment, the problem has remained unresolved. This paper questions the traditional view and suggests an explanation of Aristotle’s selective reading of Plato’s Republic. Based on what turns out to be a reasonable interpretation of Plato’s text, Aristotle does not extend Plato’s communism to the whole city, but rather reduces Plato’s city to the community of the guardians. As a result, Aristotle’s arguments in fact hit the mark and present Aristotle as a much fairer reader than is usually acknowledged.
5

Ganson, Todd Stuart. „Aristotle's Metaphysics. Aristotle, Joe Sachs“. Isis 92, Nr. 1 (März 2001): 153–54. http://dx.doi.org/10.1086/385074.

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6

Wedin, Michael. „Aristotle on the Impossibility of Anaximander’s apeiron: On Generation and Corruption, 332a20-25“. Phronesis 58, Nr. 1 (2013): 17–31. http://dx.doi.org/10.1163/15685284-12341240.

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Abstract In On Generation and Corruption, Aristotle rejects the very possibility of such a thing as Anaximander’s apeiron. Characterized as a kind of intermediate stuff, the apeiron turns out to consist of contraries and as such is impossible. Commentators have rightly noted this point and some have also indicated that Aristotle offers an argument of sorts for his negative estimate. However, the argument has received scant attention, and it is fair to say that it remains unclear exactly why Aristotle rejects Anaximander’s intermediate stuff. Indeed, it is unclear how Aristotle’s argument is supposed to run in the first place. This paper offers a reconstruction of Aristotle’s argument for the impossibility of the apeiron, and on this basis offers to explain Aristotle’s grounds for rejecting Anaximander’s intermediate stuff. This is especially called for in light of the fact that Aristotle himself thinks that there can be intermediate stuffs. Finally, some attention is given to the parallel between the apeiron and Aristotle’s prime matter.
7

Sembiring, Kharis Samuel. „Ευδαιμονια Kristen dan Pendidikan Teologi Menurut Mazmur 1“. ILLUMINATE: Jurnal Teologi dan Pendidikan Kristiani 1, Nr. 1 (30.06.2018): 59–80. http://dx.doi.org/10.54024/illuminate.v1i1.7.

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Aristotle’s conception of εὺδαιμονια is identical with Psalmist’s (Psalm 1) conception of happiness vizἐνέργεια. According to Aristotle, human’s εὺδαιμονια is ἐνέργεια of the rational element of a human being by its ἀρετη viz. ἀρίστην καὶ τελειοτάτην. Psalmist, on the other hand, shows that happiness is contemplating Torah every moment. In this paper, I will show that we can understand Psalmist’s conception of happiness more accurately by using Aristotelian Ethics. I will then suggest by using Aristotelian reading on Psalm I that Christian Education viz. Theology should pursue εὺδαιμονια as its end.AbstrakKonsep εὺδαιμονια Aristoteles dan kebahagiaan Pemazmur (Mazmur I) memiliki kesamaan pada definisi bahwa εὺδαιμονια dan kebahagiaan adalah sebuah ἐνέργεια. Menurut Aristotle, εὺδαιμονια manusia adalah ἐνέργεια elemen rasional manusia bersesuaian dengan ἀρετη-nya, secara spesifik ἀρίστην καὶ τελειοτάτην. Sementara itu Pemazmur menunjukkan bahwa formulasi kebahagiaan adalah merenungkan Torah sepanjang waktu. Dalam tulisan ini, saya ingin menunjukkan bahwa dengan menggunakan kacamata Etika Aristotle kita bisa memahami konsep kebahagiaan Pemazmur secara lebih mendalam. Melalui pemahaman Mazmur I secara Aristotelian pula saya menyarankan bahwa pendidikan Kristen, secara khusus Teologi harus menjadikan εὺδαιμονια sebagai tujuan akhirnya.
8

Gerson, Lloyd P. „Platonic Hylomorphism“. Rhizomata 10, Nr. 1 (01.08.2022): 26–57. http://dx.doi.org/10.1515/rhiz-2022-0002.

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Abstract Hylomorphism is almost universally claimed to be a staple doctrine of Aristotle. In this paper, I discuss a wide range of texts from the dialogues of Plato that straightforwardly display hylomorphism. Both Plato and Aristotle rest their cognitive realism on their hylomorphism. The crucial difference between Aristotle’s hylomorphism and Plato’s is that Aristotle believes that hylomorphism supports and is supported by essentialism whereas Plato does not. Plotinus presents arguments against Aristotle’s essentialism at the same time as he defends Platonic hylomorphism and his cognitive realism.
9

Bartlett, Robert C. „Aristotle's Science of the Best Regime“. American Political Science Review 88, Nr. 1 (März 1994): 143–55. http://dx.doi.org/10.2307/2944887.

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Aristotle's science of the best regime brings to light an almost forgotten hut by no means settled quarrel between reason and faith concerning the best way of life and its political embodiments. Aristotle denies the claimed superiority of divine legislation, in favor of the guidance supplied by unaided reason. Aristotle knows, however, as contemporary political science may not, that only by confronting the divine law as such can science avoid collapsing into dogmatism. The present study attempts to sketch that confrontation by considering Aristotle's analysis of justice—the concern fundamental to both Aristotle and divine law—in order simply to encourage the kind of reflection necessary to reinvigorate rationalism, or that which, according to Aristotle, is closest to the divine in man.
10

Sarch, Alexander. „What's Wrong With Megalopsychia?“ Philosophy 83, Nr. 2 (April 2008): 231–53. http://dx.doi.org/10.1017/s003181910800048x.

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AbstractThis paper looks at two accounts of Aristotle's views on the virtue of megalopsychia. The first, defended by Christopher Cordner, commits Aristotle to two claims about the virtuous person that might seem unpalatable to modern readers. The second account, defended by Roger Crisp, does not commit Aristotle to these claims. Some might count this as an advantage of Crisp's account. However, I argue that Cordner's account, not Crisp's, is actually the better interpretation of Aristotle. Nonetheless, this does not ultimately spell trouble for Aristotle, since, as I argue, the claims that Cordner's account commits Aristotle to are, on closer inspection, not really problematic.
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Zeitschriftenartikel Dissertationen Bücher

Dissertationen zum Thema "Aristotle":

1

Kwan, Alistair M. „Aristotle on his three elements : a reading of Aristotle's own doctrine /“. Connect to thesis, 1999. http://eprints.unimelb.edu.au/archive/00000659.

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2

Müller, Sven. „Naturgemäße Ortsbewegung : Aristoteles' Physik und ihre Rezeption bis Newton“. Tübingen Mohr Siebeck, 2006. http://bvbr.bib-bvb.de:8991/F?func=service&docl̲ibrary=BVB01&docn̲umber=015014441&linen̲umber=0001&funcc̲ode=DBR̲ECORDS&servicet̲ype=MEDIA.

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Rosler, Andrés. „Political authority and obligation in Aristotle /“. Oxford : Clarendon press, 2005. http://catalogue.bnf.fr/ark:/12148/cb39905329x.

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4

McConaughey, Zoé. „Aristotle, science and the dialectician's activity : a dialogical approach to Aristotle's logic“. Electronic Thesis or Diss., Université de Lille (2018-2021), 2021. https://pepite-depot.univ-lille.fr/ToutIDP/EDSHS/2021/2021LILUH060.pdf.

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Cette thèse développe une analyse formelle de la syllogistique assertorique d’Aristote selon une démarche historiquement et herméneutiquement fondée. Une logique dialogique moderne est proposée dans laquelle les résultats d’Aristote et sa manière d’y arriver sont reproduits,fournissant ainsi une alternative aux approches de la syllogistique fondées sur la déduction naturelle. L’idée principale de cette thèse est que la logique d’Aristote se comprend au mieux avec une approche dialogique. Elle est soutenue par une démarche historique fournissant une interprétation dialogique de sa syllogistique et de sa théorie de l’enquête scientifique, à partir d’une étude de ses textes. Cette interprétation de la syllogistique est ensuite formalisée dans un cadre dialogique, lui fournissant ainsi un soutien supplémentaire
This dissertation develops a formal analysis of Aristotle’s assertoric syllogistic that is historicallyand hermeneutically sensitive. It provides a modern dialogical logic that has the same results asAristotle and that develops them in a way akin to Aristotle, providing an alternative to naturaldeduction approaches of syllogistic. The main claim of the dissertation is that Aristotle’s logic is best understood from a dialogicalapproach. It is backed by a historical approach of Aristotle’s texts, providing a dialogicalinterpretation of his syllogistic and theory of scientific inquiry. This interpretation of syllogisticis then formalized in a dialogical framework, thus giving further support to the claim
5

Thorsteinsson, Páll Rafnar. „Aristotle on law“. Thesis, University of Cambridge, 2011. https://www.repository.cam.ac.uk/handle/1810/252243.

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Adams, Rachel R. „Aristotle on mind“. Honors in the Major Thesis, University of Central Florida, 2011. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/9.

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The mind as it is found in Aristotle's great work De Anima is a special capacity of the soul. It has both active and passive properties that work together to allow discursive thinking and moral ethical behavior to emerge. This work will look at Aristotle's philosophy of mind, and I will forward a new interpretation of the mind as he understood it: what I call the active and passive mind property dualism. Aristotle's four causes allow for a unique application of a form of dualism that accounts for the ontological status of the mind and the emergence of rational thinking. The importance of potentiality and actuality in Aristotle's metaphysics gives a different sort of formulation of the mind-body problem than is traditionally understood in the philosophy of mind. The first section of this paper will look at the terms used, especially actuality and potentiality. A comparison to Plato's tripartite soul will be given. Next, Aristotle's different kinds of soul and their varied capacities will be explored. Finally, the active mind will be explained as it appears in Book III, chapter 5.
ID: 030476185; System requirements: World Wide Web browser and PDF reader.; Mode of access: World Wide Web.; Accepted in partial fulfillment of the requirements for honors in the major in Philosophy.; Thesis (B.A.)--University of Central Florida, 2011.; Includes bibliographical references (p. 32-34).
B.A.
Bachelors
Arts and Humanities
Philosophy
7

Pearson, Giles Benjamin. „Aristotle on desire“. Thesis, University of Cambridge, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.615903.

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8

Giulietti, Stephen. „Aristotle on deformities“. Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p029-0732.

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9

Journeau, Julie. „Le statut épistémologique de l'éthique comme science pratique selon Aristote“. Thesis, Lille 3, 2013. http://www.theses.fr/2013LIL30033.

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Ce travail a pour objet d'interroger le statut épistémologique de l'éthique comme science pratique et d'expliciter l'affirmation d'Aristote selon laquelle l'éthique est une science. Nous abordons cette question en deux temps : le premier est celui d'une confrontation de l'éthique avec les autres savoirs aristotéliciens dans le but de spécifier la catégorie de savoir pratique dégagée en metaph. E. 1, le second est une étude des principales particularités du savoir pratique. Dans le but de déterminer ces différentes particularités, nous revenons sur les obstacles à la scientificité de l'éthique et nous analysons ce que nous considérons être des instruments du savoir pratique : le syllogisme pratique, les endoxa, les portraits et les exemples
In this work, I will question the epistemological status of ethics as practical knowledge and I will explain the Aristotelian affirmation that ethics is a science. I will proceed in two axes : the first one is a confrontation of the ethics to the other knowledges in order to specify the nature of the category of practical knowledge brought out in metaph. E. 1, and the second one is a study of main particularities of practical knowledge. In order to specify those particularities, I will define the impediments to ethics' scientificity and I will analyze what I identified as instruments for the elaboration of a practical knowledge : practical syllogism, endoxa, portraits and examples
10

Gühler, Janine. „Aristotle on mathematical objects“. Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/6864.

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My thesis is an exposition and defence of Aristotle's philosophy of mathematics. The first part of my thesis is an exposition of Aristotle's cryptic and challenging view on mathematics and is based on remarks scattered all over the corpus aristotelicum. The thesis' central focus is on Aristotle's view on numbers rather than on geometrical figures. In particular, number is understood as a countable plurality and is always a number of something. I show that as a consequence the related concept of counting is based on units. In the second part of my thesis, I verify Aristotle's view on number by applying it to his account of time. Time presents itself as a perfect test case for this project because Aristotle defines time as a kind of number but also considers it as a continuum. Since numbers and continuous things are mutually exclusive this observation seems to lead to an apparent contradiction. I show why a contradiction does not arise when we understand Aristotle properly. In the third part, I argue that the ontological status of mathematical objects, dubbed as materially [hulekos, ÍlekÀc] by Aristotle, can only be defended as an alternative to Platonism if mathematical objects exist potentially enmattered in physical objects. In the fourth part, I compare Aristotle's and Plato's views on how we obtain knowledge of mathematical objects. The fifth part is an extension of my comparison between Aristotle's and Plato's epistemological views to their respective ontological views regarding mathematics. In the last part of my thesis I bring Frege's view on numbers into play and engage with Plato, Aristotle and Frege equally while exploring their ontological commitments to mathematical objects. Specifically, I argue that Frege should not be mistaken for a historical Platonist and that we find surprisingly many similarities between Frege and Aristotle. After having acknowledged commonalities between Aristotle and Frege, I turn to the most significant differences in their views. Finally, I defend Aristotle's abstractionism in mathematics against Frege's counting block argument. This whole project sheds more light on Aristotle's view on mathematical objects and explains why it remains an attractive view in the philosophy of mathematics.
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Bücher zum Thema "Aristotle":

1

McLeish, Kenneth. Aristotle: Aristotle's Poetics. London: Phoenix, 1998.

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2

Williams, Brian. Aristotle. Chicago: Heinemann Library, 2002.

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Shields, C. Aristotle. New York, USA: Routledge Philosophers, 2007.

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Losev, Alekseĭ Fedorovich. Aristotle. Moscow: Progress Publishers, 1990.

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5

1940-, Dunn John, und Harris Ian 1963-, Hrsg. Aristotle. Cheltenham, UK: Edward Elgar Pub., 1997.

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George, Klosko, Hrsg. Aristotle. Burlington, VT: Ashgate Pub., 2007.

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McLeish, Kenneth. Aristotle. New York: Routledge, 1999.

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8

Moseley, Alexander. Aristotle. London: Continuum International Pub. Group, 2010.

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9

Evans, J. D. G. Aristotle. Brighton, Sussex: Harvester Press, 1987.

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10

Ross, W. D. Aristotle. 6. Aufl. London: Routledge, 1995.

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Buchteile zum Thema "Aristotle":

1

Simpson, Peter L. P. „Aristotle“. In A Companion to Ancient Greek Government, 105–18. Oxford, UK: Blackwell Publishing Ltd., 2013. http://dx.doi.org/10.1002/9781118303214.ch7.

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Thorp, John. „Aristotle“. In Sourcebook in the History of Philosophy of Language, 73–106. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-26908-5_4.

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Herrmann, Douglas J., und Roger Chaffin. „Aristotle“. In Recent Research in Psychology, 56–74. New York, NY: Springer New York, 1988. http://dx.doi.org/10.1007/978-1-4612-3858-4_9.

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Michalos, Alex C. „Aristotle“. In Encyclopedia of Quality of Life and Well-Being Research, 225–29. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-007-0753-5_3940.

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Deer Richardson, Linda, und Benjamin Goldberg. „Aristotle“. In History, Philosophy and Theory of the Life Sciences, 49–59. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-69336-1_6.

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6

Hetherington, Norriss S. „Aristotle“. In Biographical Encyclopedia of Astronomers, 103–6. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4419-9917-7_72.

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Strobach, Nico. „Aristotle“. In The Moment of Change, 47–83. Dordrecht: Springer Netherlands, 1998. http://dx.doi.org/10.1007/978-94-015-9127-0_3.

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Aydüz, Salim, Leonard B. Abbey, Thomas R. Williams, Wayne Orchiston, Hüseyin Topdemir, Christof A. Plicht, Margherita Hack et al. „Aristotle“. In The Biographical Encyclopedia of Astronomers, 60–62. New York, NY: Springer New York, 2007. http://dx.doi.org/10.1007/978-0-387-30400-7_72.

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9

Lennox, James G. „Aristotle“. In Ancient Philosophy, 361–408. First [edition]. | New York : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9781315179339-11.

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Shields, Christopher. „Aristotle“. In Ancient Philosophy, 133–87. 2. Aufl. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003025658-4.

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Konferenzberichte zum Thema "Aristotle":

1

Danilova, Valeriia Iurevna. „The Problem of the Best Constitution in Aristotle's "Politics"“. In International Scientific and Practical Conference. TSNS Interaktiv Plus, 2019. http://dx.doi.org/10.21661/r-508651.

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In the paper the proper constitutions of Aristotle's "Politics" are compared. The author concludes that Aristotle preferred aristocracy and polity which are much alike. Being a realist Aristotle knew that aristocracy and polity were rear in practice and not suitable for all the nations.
2

Harrold, Mary Jean, Loren Larsen, John Lloyd, David Nedved, Melanie Page, Gregg Rothermel, Manvinder Singh und Michael Smith. „Aristotle“. In the 33rd annual. New York, New York, USA: ACM Press, 1995. http://dx.doi.org/10.1145/1122018.1122038.

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Knepper, Richard, Susan Mehringer, Adam Brazier, Brandon Barker und Resa Reynolds. „Red Cloud and Aristotle“. In HARC '19: Enabling and Facilitating Research on Cloud Computing. New York, NY, USA: ACM, 2019. http://dx.doi.org/10.1145/3355738.3355755.

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Rayside, Derek, und Gerard T. Campbell. „Aristotle and object-oriented programming“. In the thirty-first SIGCSE technical symposium. New York, New York, USA: ACM Press, 2000. http://dx.doi.org/10.1145/330908.331862.

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5

SOHN, Yunrak. „Civic Education and Communication in Aristotle“. In 8th International Conference On Humanities, Psychology and Social Science. ACAVENT, 2018. http://dx.doi.org/10.33422/8hps.2018.10.120.

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6

Klestov, Alexander. „New Linguistic Horizons in Medieval Europe“. In GLOCAL Conference on Mediterranean and European Linguistic Anthropology Linguistic Anthropology 2022. The GLOCAL Unit, SOAS University of London, 2023. http://dx.doi.org/10.47298/comela22.1-8.

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The article focuses on the idea of the formation of European civilization and, in this connection, to the discovery of linguistic possibilities in the Middle Ages. The author draws attention to the works of Amable Jourdain, who discovered the paths of Aristotle's philosophy in the 12th-13th centuries, the works on the intellectual renaissance of the 12th century by Charles Gaskins, and the works on religiosity of this period by L. P. Karsavin; the later are still, however, little studied. I have singled out, following these scholars, the figures of Aristotle, Francis of Assisi, and Angela of Foligno, as leaders in the history of the extension of linguistic horizons in New Europe.
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Galeotti, P., und G. Pizzella. „Galileo Versus Aristotle: the Case of Supernova 1987A#“. In SN 1987A, Quark Phase Transition in Compact Objects and Multimessenger Astronomy. Институт ядерных исследования Российской академии наук, 2018. http://dx.doi.org/10.26119/sao.2020.1.52336.

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8

Wu, Yuchen. „The Relationship Between Aristotle and Alexander the Great“. In 2021 International Conference on Public Art and Human Development ( ICPAHD 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220110.015.

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9

Owen, David. „Aristotle would have admiredBioShockwhile Shakespeare would have playedDragon Age“. In the International Academic Conference. New York, New York, USA: ACM Press, 2010. http://dx.doi.org/10.1145/1920778.1920808.

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„DOES ARISTOTLE REFUTE THE HARMONIA THEORY OF THE SOUL?“ In Russian science: actual researches and developments. Samara State University of Economics, 2019. http://dx.doi.org/10.46554/russian.science-2019.10-2-242/249.

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Berichte der Organisationen zum Thema "Aristotle":

1

Hills, Thomas, Gus O'Donnell, Andrew Oswald, Eugenio Proto und Daniel Sgroi. Understanding Happiness: A CAGE Policy Report. Herausgegeben von Karen Brandon. The Social Market Foundation, Januar 2017. http://dx.doi.org/10.31273/978-1-910683-21-7.

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Everyone wants to be happy. Over the ages, tracts of the ancient moral philosophers – Plato, Aristotle, Confucius – have probed the question of happiness. The stirring words in the preamble to the Declaration of Independence that established ‘Life, Liberty and the pursuit of Happiness’ as ‘unalienable Rights’ served as the inspiration that launched a nation, the United States of America. Yet, more than 240 years later, the relationship between government’s objectives and human happiness is not straightforward, even over the matters of whether it can and should be a government aim. We approach this question not as philosophers, but as social scientists seeking to understand happiness through data. Our work in these pages is intended to enhance understanding of how the well-being of individuals and societies is affected by myriad forces, among them: income, inflation, governance, genes, inflation, inequality, bereavement, biology, aspirations, unemployment, recession, economic growth, life expectancies, infant mortality, war and conflict, family and social networks, and mental and physical health and health care. Our report suggests the ways in which this information might be brought to bear to rethink traditional aims and definitions of socioeconomic progress, and to create a better – and, yes, happier – world. We explain what the data say to us: our times demand new approaches. Foreword by Richard Easterlin; Introduced by Diane Coyle.
2

Zulkarnain, Iskandar. TEORI KEADILAN : “PENGARUH PEMIKIRAN ETIKA ARISTOTELES KEPADA SISTEM ETIKA IBN MISKAWAIH”. Jurnal Madani: Ilmu Pengetahuan, Teknologi, dan Humaniora, März 2018. http://dx.doi.org/10.33753/madani.v2i1.37.

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3

Hagensick, Michael. A Comparative Study of Aristotle's Poetics and Ezra Pound's ABC of Reading. Portland State University Library, Januar 2000. http://dx.doi.org/10.15760/etd.2256.

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4

Tyson, Paul. Climate Change Mitigation and Human Flourishing: Recovering Teleology, Avoiding Tyranny. Mέta | Centre for Postcapitalist Civilisation, 2021. http://dx.doi.org/10.55405/mwp5.

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It is most unlikely that adjusting to a 1.5 to 2 degree hotter world is possible within the prevailing political and economic norms of our times. In our post-capitalist times we need to modify modern technological market “liberalism” (which has become, actually, techno-feudalism). If we do not modify our present norms, the collapse of the natural means of power and privilege native to our present world order makes it almost inevitable that democratic liberalism will devolve further into a distinctly anti-liberal species of techno-tyranny. To avoid such a dystopian future, this paper explores how we might re-imagine our global politico-economic norms without embracing techno-tyranny. The argument put forward is that modern liberalism makes the means of personal wealth accumulation and private freedom, the end of public life. This confusion of means with ends implies, ironically, that if our means become unviable, we have no way of aiming at valuable human ends by different means. We have a culturally assumed faulty teleology in political economics and in our philosophy of technology. A revised form of Aristotle’s teleology is proposed whereby an understanding of common human flourishing defines human ends, and where a range of new means could then be pursued to achieve that end, respecting the natural limitations on means that are now upon us.
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Aristotle, Ethics and the ‘Art’ of Leadership. IEDP Ideas for Leaders, September 2013. http://dx.doi.org/10.13007/202.

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