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Добірка наукової літератури з теми "Aristotle’s Illusion"

Автор: Grafiati

Опубліковано: 11 березня 2023

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Статті в журналах з теми "Aristotle’s Illusion"

Tinazzi, Michele, Angela Marotta, Alfonso Fasano, Francesco Bove, Anna Rita Bentivoglio, Giovanna Squintani, Lara Pozzer, and Mirta Fiorio. "Aristotle’s illusion reveals interdigit functional somatosensory alterations in focal hand dystonia." Brain 136, no. 3 (February 11, 2013): 782–89. http://dx.doi.org/10.1093/brain/aws372.

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Fiorio, Mirta, Angela Marotta, Sarah Ottaviani, Lara Pozzer, and Michele Tinazzi. "Aristotle’s Illusion in Parkinson’s Disease: Evidence for Normal Interdigit Tactile Perception." PLoS ONE 9, no. 2 (February 11, 2014): e88686. http://dx.doi.org/10.1371/journal.pone.0088686.

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Closson, Marianne. "Mélancolie, illusion diabolique et création poétique." Studia Litteraria 17, no. 2 (August 2, 2022): 61–73. http://dx.doi.org/10.4467/20843933st.22.007.15595.

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The sixteenth century inherited three discourses on melancholy: the medical, philosophical, and religious ones. While the first presented it as a mental illness linked to a disorder of the humours, the second, with the rediscovery of Aristotle’s Problem XXX, saw it as a sign of creative genius, and the third reminded us that it was, according to Saint Jerome’s expression, the balneum diaboli; it allowed Satan to take possession of the patient’s mind, causing him to hallucinate. So how can we distinguish the melancholy of the genius from the pathology of the same name, especially when the latter is associated with the devil? The devil’s ability to create illusory worlds on the border between dream and reality coincides with Renaissance artists’works populated by ghosts, monsters, witches and demons. Could not these scenes, presented both as manifestations of the devil and projections of the hallucinated mind, be linked to the figure of the melancholic artist?

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Walter, Martin. "Dialektik als Logik des Scheins. Zu Kants Lektüre von Michael Piccarts Isagoge." Kantian journal 41, no. 3 (2022): 7–41. http://dx.doi.org/10.5922/0207-6918-2022-3-1.

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An unrecognised copy (1665) in Kant’s private library of Michael Piccart’s Isagoge (1605), an introduction to the system of Aristotelian philosophy together with Kant’s own remarks on this author (Refl 4160, AA 17, p. 439) can be established as an original source for the Kantian ‘ideosphere’. First, I point out contexts and consequences of Piccart’s Altdorfian Aristotelianism, in contrast to the Königsbergian Aristotelianism (emphasised by Tonelli’s research). To further check the quality of Piccart as a source of Kant’s, a conceptual case-study is elaborated with Kant’s critical distinction between analytics as a “logic of truth” (KrV, B 85) and dialectics as a “logic of illusion” (KrV, B 86). Hereby, dialectics is understood as part of an Aristotelian division of logic in analytics, dialectics and sophistics (Königsberg/Rabe versus Altdorf/Piccart). As will be shown by the paradigmatic case of the famous Königsbergian proponent of Aristotelianism, Paul Rabe, Kant cannot have received the suggestion for his own critical distinction from Rabe’s Cursus Philosophicus. Instead, Piccart refers to a passage of Aristotle’s Metaphysics, which suggests the very distinction between an analytic philosopher who searches for scientific truth and dialecticians and sophists. For different reasons, they do not claim any scientific seriousness.

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Gershowitz, Uri. "“The Best Thing in Poetry is a Lie”: Perception of the Song of Songs in Medieval Jewish Philosophical and Theological Thought in the Light of the Arab Aristotelian Approach to Poetics." Voprosy Filosofii, no. 7 (2022): 184–98. http://dx.doi.org/10.21146/0042-8744-2022-7-184-198.

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This article deals with the question of how the Jewish Aristotelians, followers of Maimonides, combined the exclusive status of the Song of Songs with the notion of the falsity of poetry. According to Aristotle’s Arabic commentators, poetics is part of the logical organon. The poetic syllogisms are based on deliberately false premises and rules of inference, and thus poetic discourse is the lowest in the hierarchy of the logical corpus. At the same time, the following Talmudic maxim is known: “If all Scripture is holy, then the Song of Songs is the Holy of Holies”. Thus, Jewish theologians, having assimilated the Arab Aristotelian approach to poetics, were faced with a difficult task: how to explain the supreme status of the Song of Songs in the biblical canon if this book is written in the language of lies? In the works of medieval Jewish theologians we do not find a clearly formulated solution to this problem, which may be due to the fact that the Song of Songs was often associated with an undisclosed esoteric theme. This article will describe the range of views of medieval Jewish thinkers on the role of poetic speech in the Song of Songs and provide an overview of researchers’ attempts to formulate a solution to the above problem. An analysis of a number of texts by medieval Jewish commentators will offer a response not found in the research literature to the question of combining the high status of the Song of Songs with the deliberate falsity of poetic discourse. According to our reading of Moshe Ibn-Tibbon’s commentary on the Song of Songs, the false language of poetry helps to avoid the illusion of comprehension where positively formulated knowledge is impossible.

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FINKELBERG, MARGALIT. "ARISTOTLE AND EPISODIC TRAGEDY." Greece and Rome 53, no. 1 (April 2006): 60–72. http://dx.doi.org/10.1017/s0017383506000039.

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It is no exaggeration to say that Aristotle's Poetics is one of the most influential documents in the history of Western tradition. Not only, after its re-discovery in the early sixteenth century, did it dominate literary theory and practice for no less than three hundred years. Even after it had lost its privileged status – first to the alternative theories of literature brought forth by the Romantic movement and then to the literary theory and practice of twentieth-century modernism – the Poetics still retained its role of the normative text in opposition to which those new theories were being formulated. It will suffice to bring to mind the explicitly non-Aristotelian theory of drama developed by Bertold Brecht to see that, even when rejected, it was the Poetics that dictated the agenda of the theorists.This has changed in the last thirty years, with the emergence of post-modern literary theory. Although in the questioning of the notions of closure, of artistic illusion, of unity of plot the post-modern theory owes much more than it cares to admit to such modernists as Brecht or Adorno and through them to Aristotle, the damnatio memoriae it has imposed on the Poetics is so thorough that some theorists seem to be hardly aware of the very fact of its existence. This is probably why many theorists, in their privileging of emotional distancing over identification, meta-theatrality over illusion, formal and semantic openness over determinacy and closure, find their models in Chinese, Japanese, Indian, and other non-Western literary traditions rather than in ancient Greece. That is to say, in so far as Aristotle is no longer considered relevant to literary theory, Greek literary tradition too is not considered relevant. The tacit presupposition on which this attitude is based is that Aristotle's Poetics adequately represents ancient Greek literary practice.

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Leighton, Stephen. "Aristotle's Account of Anger: Narcissism and Illusions of Self‐Sufficiency." Ratio 15, no. 1 (March 2002): 23–45. http://dx.doi.org/10.1111/1467-9329.00174.

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Verstraten, Frans A. J. "On the Ancient History of the Direction of the Motion Aftereffect." Perception 25, no. 10 (October 1996): 1177–87. http://dx.doi.org/10.1068/p251177.

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Scientists agree that Aristotle in his Parva Naturalia was the first to report a visual illusion known as the motion aftereffect (MAE). But there is less consensus as to who was the first to report the direction of the MAE. According to some, Aristotle only described the phenomenon without saying anything about its direction. Others have defended the position that Aristotle did report a direction, but the wrong one. Therefore, it has been suggested that Lucretius in his poem De Rerum Natura was the first to report the correct direction of the MAE. In this paper it is shown why and how it can be inferred that Aristotle did not write about the direction of the MAE, only about its occurrence. It is also argued that it is indeed likely that Lucretius was the first person to report the direction of the MAE. However, this is not as obvious as it might appear at first sight.

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Bloch, David. "Robert Grosseteste's Conclusiones and the Commentary on the Posterior Analytics." Vivarium 47, no. 1 (2009): 1–23. http://dx.doi.org/10.1163/156853408x383015.

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AbstractThis article examines the nature of Robert Grosseteste's commentary on Aristotle's Posterior Analytics with particular reference to his “conclusions” (conclusiones). It is argued (using book 1, chapter 2, of the commentary as a case study) that the simple demonstrative appearance of the commentary, which is very much the result of the 64 conclusions, is in part an illusion. Thus, the exposition in the commentary is not simply based on the strict principles of the Posterior Analytics and on the proof-procedures of Euclidean geometry; rather the commentary is a complicated mixture of different elements of twelfth-century texts and the scholarship of Grosseteste's day.

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Magnette, Paul. "La Citoyenneté dans la pensée politique Européenne : Eléments pour une histoire doctrinale du concept." Res Publica 38, no. 3-4 (December 31, 1996): 657–78. http://dx.doi.org/10.21825/rp.v38i3-4.18616.

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This article tries to describe the conceptual evolution of the concept of citizenship. Following the history of the word, it defines the succeeding meanings of this idea from Aristotle to Marx. It argues that this history shows that the concept is inherent in the republican tradition, which affirms that man's freedom is an illusion without the institution of the State. The modern concept, in particular, brings together the ideas of the Rule ofLaw and Popular Sovereignty and demonstrates that they are conceptually undividable. This, it is concluded, means that opposing "liberal" and "republican" concepts of citizenship is a contradiction in terms.

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Більше джерел

Дисертації з теми "Aristotle’s Illusion"

Kaňková, Markéta. "Lars von Trier na českých jevištích: divadelní adaptace a jejich filmové předobrazy." Master's thesis, 2013. http://www.nusl.cz/ntk/nusl-322084.

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This thesis concentrates on the phenomenon of theatre adaptation of films in context of czech contemporary theatre. It's goal is - on examples of theatre transcriptions of Lars von Trier's films - to capture and describe difficult process of adaptation, which is wageing during the transformation of films and film texts into their theatre versions. During the process of analyses, we will try to trace not only the concrete transfigurations, but to name possible approaches and techniques revelating during the act of adaptation.

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Книги з теми "Aristotle’s Illusion"

Clarke, Timothy. Aristotle and the Eleatic One. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198719700.001.0001.

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This book examines Aristotle’s response to Eleatic monism, the theory of Parmenides of Elea and his followers that reality is ‘one’. The book argues that Aristotle interprets the Eleatics as thoroughgoing monists, for whom the pluralistic, changing world of the senses is a mere illusion. Understood in this way, the Eleatic theory constitutes a radical challenge to the possibility of natural philosophy. Aristotle discusses the Eleatics in several works, including De Caelo, De Generatione et Corruptione, and the Metaphysics. But his most extensive treatment of their monism comes at the beginning of the Physics, where he criticizes them for overlooking the fact that ‘being is said in many ways’—in other words, that there are many ways of being. Through a careful analysis of this and other criticisms, the book explains how Aristotle’s engagement with the Eleatics prepares the ground for his own theory of the principles of nature. Aristotle is commonly thought to be an unreliable interpreter of his Presocratic predecessors; in contrast, this book argues that his critique can shed valuable light on the motivation of the Eleatic theory and its influence on the later philosophical tradition.

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Shapiro, Arthur G., and Dejan Todorovic, eds. The Oxford Compendium of Visual Illusions. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199794607.001.0001.

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Visual illusions cut across academic divides and popular interests: on the one hand, illusions provide entertainment as curious tricks of the eye; on the other hand, scientific research related to illusory phenomena has given generations of scientists and artists deep insights into the brain and principles of mind and consciousness. Numerous thinkers (including Aristotle, Descartes, Da Vinci, Escher, Goethe, Galileo, Helmholtz, Maxwell, Newton, and Wittgenstein) have been lured by the apparent simplicity of illusions and the promise that illusory phenomena can elucidate the puzzling relationship between the physical world and perceptual reality. Over the past thirty years, advances in imaging and electrophysiology have dramatically expanded the range of illusions and enabled new forms of analysis, thereby creating new and exciting ways to consider how the brain constructs the perceptual world. The Oxford Compendium of Visual Illusions is a collection of over one hundred chapters about illusions, displayed and discussed by the researchers who invented and conducted research on the illusions. Chapters include full-color images, associated videos, and extensive references. The book is divided into eleven sections: first, a presentation of general history and viewpoints on illusions, followed by sections on geometric, color, motion, space, faces, and cross-category illusions. The book will be of interest to vision scientists, neuroscientists, psychologists, physicists, philosophers, artists, designers, advertisers, and educators curious about applied aspects of visual perception and the brain.

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Kraut, Richard. Experientialism and the Experience Machine. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198828846.003.0003.

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Nozick’s thought experiment makes many assumptions about the experience machine that require re-examination. It raises questions about whether illusion and self-deception are inherently bad; about what it is to be active rather than passive; about what it is to be free; about the value of physical embodiment and causal interaction with the material world; about the value of fiction and beauty; and about solipsism. Would one’s life be bad, if there are no other minds? Posthumous harms and benefits are also thought to pose a problem for an experientialist conception of well-being. Aristotle wrongly believes that there are such harms and benefits, but his error is negligible, because he assigns them minor importance.

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Частини книг з теми "Aristotle’s Illusion"

Barnes, Jonathan. "13. Empiricism." In Aristotle: A Very Short Introduction, 92–96. Oxford University Press, 2000. http://dx.doi.org/10.1093/actrade/9780192854087.003.0013.

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‘Empiricism’ stresses that, for Aristotle, knowledge or science ultimately derives from perception. That is the source of the concepts in terms of which we seek to understand reality. Knowledge is not the same as perception, but is bred by generalization out of perception. This raises questions. Is sense perception reliable? How can we tell? How can we distinguish illusion from genuine perception? Are we justified in moving from particular observations to general truths? How can we know if our observations are sufficiently numerous or representative? Aristotle is dismissive of the sceptics in the Metaphysics: he thinks their views are not seriously held and need not be taken seriously.

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