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Добірка наукової літератури з теми "Aristotle Influence"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 31 січня 2023

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Статті в журналах з теми "Aristotle Influence"

1

Brovkin, Vladimir. "Aristotle and Ptolemy I Soter." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 16, no. 2 (2022): 567–79. http://dx.doi.org/10.25205/1995-4328-2022-16-2-567-579.

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The article discusses the influence of Aristotle on Ptolemy I. It is established that Ptolemy I managed to put into practice the ideas of Aristotle about a virtuous monarch and a state in which citizens lead a contemplative life. The reign of Ptolemy I fully corresponded to Aristotle's ideas of absolute monarchy. According to Aristotle, a monarch can have absolute power only if he has exceptional virtue. According to Aristotle, the main political virtue is prudence. This virtue is associated with making the right decisions in public administration. As we have shown, Ptolemy I was a very prudent monarch who managed to build a strong and prosperous state in Egypt. Also, Ptolemy I brought to life the idea of Aristotle on the establishment of a major research center. The Museum and Library in Alexandria became the place where Greek scientists and philosophers could lead a contemplative life in full accordance with Aristotle's views on the ideal state.

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2

Cherry, Kevin M. "A Series of Footnotes to Plato's Philosophers." Review of Politics 80, no. 2 (2018): 257–69. http://dx.doi.org/10.1017/s0034670517001267.

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AbstractIn her magisterial Plato's Philosophers, Catherine Zuckert presents a radically new interpretation of Plato's dialogues. In doing so, she insists we must overcome reading them through the lens of Aristotle, whose influence has obscured the true nature of Plato's philosophy. However, in her works dealing with Aristotle's political science, Zuckert indicates several advantages of his approach to understanding politics. In this article, I explore the reasons why Zuckert finds Aristotle a problematic guide to Plato's philosophy as well as what she sees as the character and benefits of Aristotle's political theory. I conclude by suggesting a possible reconciliation between Zuckert's Aristotle and her Plato, insofar as both the Socrates whom Plato made his hero and Aristotle agree that political communities will rarely direct citizens toward virtue by means of law and that we must instead look to informal means of doing so.

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3

Gicheva-Gocheva, Dimka. "The Influence of Herodotus on the Practical Philosophy of Aristotle." Labyrinth 18, no. 2 (December 30, 2016): 104. http://dx.doi.org/10.25180/lj.v18i2.49.

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The approach of this paper is a retrospective one. It is an attempt to show that many important ideas of Herodotus, a great ancestor of Aristotle, have influenced his practical philosophy. The paper focuses specially on several topics from the Histories of Herodotus, which have found a resonance in the Nicomachean ethics and in the Politics of Aristotle. The main ones in respect of the ethical theory are: the different forms of justice and the just as for example the super-human justice, the just in the family relations, the judicial just and the just in the polis or the larger human community. Book Epsilon of the Nicomachean Ethics is indebted to Herodotus in several points. In respect of Aristotles' political theory, there are two topics in the History of Herodotus which deserve a special interest: firstly, the conversation of the three noble Persians, who discuss the six basic types of political order and organization of power-and-submission in a state or city-state (in book ІІІ, 80-82); this becomes a paradigm for the next typologies of Plato (in the Republic and the Statesman) and Aristotle (in the Politics); secondly, the importance of personal freedom, the equity of the speaking (discussing?) men on the agora, and the supremacy of law for the well-being of any community and its peaceful future. The legacy of Herodotus is obvious in many anthropological and ethical concepts of Aristotle, especially in his most read and quoted ethical writing and in his Politics

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4

Lauritzen, Espen Andrè. "Persuading through pity and fear: Aristotle’s account of the emotions in the Rhetoric." Nordlit, no. 33 (November 16, 2014): 139. http://dx.doi.org/10.7557/13.3180.

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<p>The aim of this paper is to examine what has commonly been perceived as a discrepancy between the generally pragmatic or amoral tone of the <em>Rhetoric</em> and Aristotle’s preoccupation with normative questions elsewhere in his works, including in the opening chapter of the Rhetoric itself. I suggest an interpretation that allows for this discrepancy to be avoided. When Aristotle warns against emotional influence in Rhetoric 1.1, this statement must be seen in context with his critique of previous writers of rhetorical handbooks. By looking at other historical sources to the rhetorical practice that Aristotle appears to criticize, we can better understand what the critique is really about. I argue that this historical context makes plausible an understanding of Aristotle’s critique as being directed towards a specific practice in the contemporary judicial practice, namely, that of trying to influence emotionally by means that are foreign to the argument. My main sources in establishing this historical context are Plato’s <em>Apology</em> and Lycurgus’ <em>Against Leocrates</em>. Reading Aristotle’s text in light of the judicial practice of the time offers an alternative understanding ridding us of the apparent contradiction. I suggest that it is the manner in which the emotional influence is made that is is essential. What Aristotle is warning against is emotional influence that is foreign to the subject matter; the critique is directed against influencing through establishing <em>ethos</em> or producing <em>pathos</em> without this having any connection to <em>logos</em>. By seeking a reading where the emotions can be understood as saying something genuine about the situation, something that without the emotions could not be properly understood, the apparent discrepancy in Aristotle can be resolved.</p>

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5

Barinova, Svetlana Gennad'evna. "Scholasticism as a Systematic European Philosophy of the Middle Ages." Социодинамика, no. 7 (July 2022): 33–41. http://dx.doi.org/10.25136/2409-7144.2022.7.38412.

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The article examines the contribution of the greatest encyclopedic mind of antiquity - Aristotle to the formation of scholasticism. The direct and indirect influence of Aristotelian ideas can be traced during the long period of the formation of scholasticism. The emergence of non–Christian Aristotelianism – Averroism - was an important moment in the history of philosophy. An adherent of authentic Aristotelianism - Averroes, translated the works of Aristotle and interpreted them through the concepts of Arabic philosophy. The topic of the influence of authentic scholasticism on patristic theology is touched upon. The traditional understanding of scholasticism as a combination of Christian theology with the philosophy of Aristotle is noted. Scholasticism, being a religious philosophy, applies philosophical concepts and techniques to the Christian-church doctrine, the early experience of which is contained in patristics. Scholasticism, as a religious philosophy, needed the development of theological thought and its development took place along with the development of theology. Studying the great ancient thinkers – Plato and Aristotle, the development of scholasticism has moved forward especially noticeably, which is reflected in the formation of scholastic metaphysics. The penetration of Aristotelianism in the XIII century into Christian philosophy marked the heyday of scholasticism. The scholastics turned their eyes to the ancient thinkers in order to establish Christian truth. Aristotle was presented to them as a universal thinker with a broad outlook, who achieved knowledge by the aspirations of reason. The similarity of Aristotle's organic worldview and the Christian understanding of the spirit and life turned out to be suitable for representatives of scholasticism, who noticed the similarity of Aristotle's teaching about the existence of God with the teaching of Holy Scripture.

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6

Higgins, Colin. "Did Aristotle Invent Library Classification?" Libraries: Culture, History, and Society 6, no. 2 (September 1, 2022): 333–53. http://dx.doi.org/10.5325/libraries.6.2.0333.

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ABSTRACT This article tests the suggestion made by the first-century CE Greek geographer Strabo that the philosopher Aristotle was the first person to systematically organize a library, and that this classification influenced the arrangement of books in the libraries of early Greek Alexandria. It broadly examines Aristotle’s classifications and systematizing activities, and sets Aristotelian methods of knowledge organization against his Greek predecessors. It outlines what we know about Aristotle’s library, and how it might have differed from other collections of books owned by his contemporaries. It then surveys several ways Aristotelian arrangements may have posthumously exerted influence over cultural institutions in Alexandria in the late fourth and early third centuries BCE. The libraries studied are state-sponsored, private, and institutional collections. Definitive conclusions cannot be drawn due to a paucity of evidence, but the article argues that Aristotelian structures of knowledge could have had a profound effect on a nascent library culture that continues to have resonances in the ways libraries are organized today.

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7

Arlen, Gordon. "Aristotle and the problem of oligarchic harm: Insights for democracy." European Journal of Political Theory 18, no. 3 (August 25, 2016): 393–414. http://dx.doi.org/10.1177/1474885116663837.

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This essay identifies ‘oligarchic harm’ as a dire threat confronting contemporary democracies. I provide a formal standard for classifying oligarchs: those who use personal access to concentrated wealth to pursue harmful forms of discretionary influence. I then use Aristotle to think through both the moral and the epistemic dilemmas of oligarchic harm, highlighting Aristotle’s concerns about the difficulties of using wealth as a ‘proxy’ for virtue. While Aristotle’s thought provides great resources for diagnosing oligarchic threats, it proves less useful as a guide to democratic institutional design. Aristotle raises a deep-seated objection to democratic forms of ‘rule by the poor.’ A successful response to oligarchy must move beyond Aristotle’s objection and affirm the demos’ tripartite status as many, free, and poor. I briefly outline the terms of this ‘new’ mixed regime: one that seeks to tame oligarchy through a mixture of aggregative, deliberative, and plebeian institutions.

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8

GALLAGHER, ROBERT L. "THE ROLE OF GRACE IN ARISTOTLE'S THEORY OF EXCHANGE." Méthexis 26, no. 1 (March 30, 2013): 143–62. http://dx.doi.org/10.1163/24680974-90000618.

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Aristotle's unusual view that charis should play a role in exchange is defended from the criticisms of Meikle and others. Aristotle proposes to amend the conventional Athenian status transaction so that it benefits the weaker party. The stronger is rewarded with honour and increased social influence, which could protect him/her from punitive taxation or court judgments. The relations between Aristotle's views and those of Polanyi are indicated.

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Turner, Bryan S. "Piety, Practice and Habitus: Saba Mahmood’s Dialogue with Aristotle and His Legacy." Sociology of Islam 7, no. 4 (December 13, 2019): 289–300. http://dx.doi.org/10.1163/22131418-00704005.

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The article concentrates primarily on Saba Mahmood’s Politics of Piety in order to explore her treatment of agency in women’s piety movements. It argues that, while the influence of Judith Butler and Pierre Bourdieu on her work is obvious, the influence of Aristotle on her key concepts (agency, habitus, practice, and embodiment) has been neglected in the general literature. Aristotle’s treatment of ethics and politics has a natural affinity with Mahmood’s views on politics, religion and the ethical life. In addition, it is well known that Aristotle through numerous translations had an important impact on the Arab world and Islamic philosophy. Particular attention is given to Aristotle’s idea of Eudaimonia or flourishing as the ultimate aim of human activity. Mahmood’s criticisms of Bourdieu give a special emphasis to the importance of training and education in the creation of a pious habitus, and offer an alternative to the blunt determinism of Bourdieu’s ideas about habitus. Finally, Mahmood’s telling criticisms of the secularist assumptions behind the sociology and anthropology of religion were an important, if controversial, element in her understanding of Islam.

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Makarevičs, Valērijs, and Dzintra Iliško. "THE CONCEPT OF AN IDEAL PERSON IN WORKS OF ARISTOTLE." SOCIETY. INTEGRATION. EDUCATION. Proceedings of the International Scientific Conference 4 (May 28, 2021): 150–59. http://dx.doi.org/10.17770/sie2021vol4.6306.

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The issue of a human person, and his/her development, and particularly in connection with a social sphere is extremely relevant for our times. In psychology, this issue has been developed through developmental periods, theories of personality identity and conditions that contribute to a self-actualization of an individual. In this regard, interest is how these ideas evolved in the process of cultural and historical development of humankind, how they were understood by previous generations of scientists and philosophers, how theoretical views of past generations are interpreted by the researchers of our time. This determined the objectives of this research. The authors applied the method of content analysis of the text with the aim to discover the concept of an ideal, or perfect person in works of Aristotle, to compare this concept with the corresponding views of Plato, to determine the influence of Aristotle's concept of an ideal person on modern theories of personality. The research method is a content analysis of works of Aristotle and research done by the authors that reflect a philosophical heritage of the Greek thinker. As for both, Plato and Aristotle, the soul is the basis of life and the source of human activity. For Plato the soul appears to be an indivisible and immortal entity, then for Aristotle it has its own structure. Human soul is capable of development and improvement. The main condition for improvement, according to Plato, are correct actions of a person from the point of view of law and public opinion. Aristotle believes that in this process, education and upbringing plays major attention. Aristotle's ideas today are being developed in a deep and humanistic psychology and developmental psychology.

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Більше джерел

Дисертації з теми "Aristotle Influence"

1

Oviedo, Michael Peter. "Plato's lysis and its influence on Kant and Aristotle." [College Station, Tex. : Texas A&M University, 2008. http://hdl.handle.net/1969.1/ETD-TAMU-3038.

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Guzman, Ehren Cesar Roberto. "The 'Last Philosophy' Enquiring into the 'First': The Influence of Classical Thought on Theodor W. Adorno." Thesis, Virginia Tech, 2014. http://hdl.handle.net/10919/64194.

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Adorno discerned a modern quality in the classical tradition, and by incorporating this tradition into his writings he implied that there is still contemporary relevance in the classical works of the past. Classical philosophy and literature not only provided source material for his theories, but it will be shown that there is more to learn about the multiple functions of Adorno's writings and his process of writing them. This study seeks to examine and interpret some of Adorno's major writings that incorporated classical ideas and figures in order to locate how this ancient tradition contributed to his formulation of critical social and political theory. There are interesting and relevant implications for politics and political philosophy to be drawn from the entwinement of Adorno's work with classical thought, and it is the goal of this study to illuminate some of these implications. By looking at how classical thought influenced Adorno's deliberative writing process, the purpose of his writings becomes clearer. Ultimately, this study finds that his frequent use of classical literature and philosophy forms a political gesture against the standardization and domination of thought in modernity.
Master of Arts

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3

Alonge, Tristan. "Tragédies grecques et tragédie classique française (1537-1677)." Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040116.

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Le présent travail se propose d’écrire l’histoire de l’influence des tragédies grecques en France au XVIe et XVIIe siècles, dans la conviction qu’elle joua un rôle central, par sa présence ou son absence, dans la naissance et le développement de la tragédie française. Le fil rouge qui se dégage de notre travail est de nature religieuse et historique : les auteurs du XVIe et du XVIIe siècle alternent intérêt et désintérêt pour la tragédie grecque en fonction de la période historique et de leurs croyances religieuses, en fonction non pas de préférences littéraires mais à la suite des choix imposés par leur environnement par ce qu’il convient d’appeler la matérialité de l’Histoire : l’accès aux manuscrits, les interdictions du Concile de Trente, la diffusion du grec, etc. À travers l’analyse de plus de quarante pièces, ce fil rouge permet d’expliquer les fluctuations, autrement incompréhensibles, dans la relation à Euripide et Sophocle, le fait que les tragédies grecques monopolisent – par rapport à Sénèque – l’intérêt des traducteurs (tous évangélistes) de la première moitié du XVIe siècle, qu’elles laissent – avec une étonnante rapidité – le champ libre (en apparence du moins) à l’auteur latin pendant plus d’un siècle à partir de 1550, et qu’elles reviennent ensuite au premier plan avec Racine, dont les maîtres jansénistes partagent avec les évangélistes la dangereuse passion pour le grec. Racine se distingue des autres auteurs par sa capacité de retrouver chez Euripide le secret du personnage tragique, fondement d’une révolution dans l’art d’écrire des tragédies, à laquelle il renoncera lui-même à partir d’Andromaque, sous la pression des critiques et du goût du public
The present work explores the history of the influence of Greek tragedies on France during the XVIth and XVIIth centuries, in order to demonstrate that this influence played a major role in French tragedy’s birth and development. Our work’s guiding thread is religion and history: XVIth- and XVIIth-century playwrights alternated between interest and lack of interest in Greek tragedy depending on the periods in which they lived and their religious beliefs. Their interest or lack thereof stemmed not from their literary preferences but from phenomena imposed on them by their environment, by what we can call the materiality of history: the access to manuscripts, the Council of Trent’s prohibitions, the spread of Greek, etc. Through the analysis of more than forty plays, this guiding thread helps to explain the fluctuations-hardly understandable otherwise-in the relationship with Euripides and Sophocles; the fact that in the first part of XVIth century, Greek tragedies, as compared with Seneca, monopolise the attention of translators (all linked to Evangelism); the fact that after 1550, with astonishing speed, the Latin author takes over (at least at first sight) for more than a century; and the fact that Greek tragedies come back on stage with Racine, whose Jansenist professors shared with Evangelists the dangerous passion for Greek. Racine stands out from the other authors because of his ability to rediscover the tragic hero’s secret, the cornerstone of his revolution in the art of writing tragedies-a revolution he will be forced by critics and audience taste to renounce, after Andromaque

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Roberts, J. C. "The influence of Aristotle on late medieval ethics : a study of the treatise 'De via paradisi' by Remigio de' Girolami O. P., (d.1319)." Thesis, University of Oxford, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.305855.

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5

Zhu, Weijia. "La diffusion et l'influence de la philosophie d'Aristote en Chine à partir des dynasties Ming et Qing." Thesis, Limoges, 2015. http://www.theses.fr/2015LIMO0014.

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Cette thèse porte sur la diffusion et l’influence des idées d’Aristote en Chine de la fin de la dynastie Ming jusqu’à la période contemporaine. Le but de cette recherche consiste à cerner les impacts interculturels et à favoriser la compréhension des dialogues et des échanges entre la culture d’origine européenne et chinoise. Il était important de découvrir la traduction des oeuvres et les recherches spécialisées concernant la philosophie d’Aristote en Chine. Il semblait aussi pertinent de se pencher sur l’étude comparative entre la philosophie d’Aristote et quelques courants de pensée principaux de la Chine dans certains domaines, comme l’éthique et l’éducation de Confucius, la philosophie naturelle de Lao zi, la logique de Mo zi et la pensée politique de Han Feizi. Et pour conclure, il fallait reconnaître les influences considérables d’Aristote dans ces domaines en Chine. Cette étude s’appuie sur une base documentaire large et variée que j’ai dépouillée en France et en Chine
This thesis focuses on the spread and the influence of Aristotle¡¯s ideas in China from the end of the Ming`s Dynasty to the contemporary period. The purpose of this research is to identify the interculturals impacts and to promote the understanding of the dialogues and the exchanges between European and Chinese native culture. It was of great importance to find out the translation of the works and also the specialized research on the philosophy of Aristotle in China. In addition, a comparative study on the philosophy of Aristotle and several major schools of thought in China in some areas, such as the ethics and the education of Confucius, the natural philosophy of Laozi, the logic of Mo Zi and the political thought of Han Feizi. At the end, we try to conclude with the considerable influence of Aristotle in several areas in China. This study is based on a wide series of documents we have got through in France and in China

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6

Syros, Vasileios. "Die Rezeption der aristotelischen politischen Philosophie bei Marsilius von Padua : eine Untersuchung zur ersten Diktion des "Defensor pacis" /." Leiden : Brill, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9789004168749.

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7

Viano, Cristina. "Héraclite dans Aristote." Paris 4, 1986. http://www.theses.fr/1986PA040138.

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Анотація:

L'objet de cette recherche est la source aristotelicienne d'heraclite. Les schemas conceptuels a travers lesquels aristote expose la doctrine de l'ephesien se ramenent a deux grands themes qu'on retrouve aussi chez platon : l'etre et le devenir heraclite fait partie du groupe des anciens physiologues qui reconnurent la seule cause materielle. L'arche (le principe des etres) est pour lui le feu et ce choix semble le distinguer, parmi les autres monistes, comme"le plus coherent" a cause des caracteristiques extremes de cet element, qui relevent plus de la forme que de la matiere : finesse, autonomie, mi-incorporeite. Toutes les choses prennent origine du feu et reviennent a lui selon un devenir perpetuel, comme si elles etaient plongees dans un courant de fleuve. La seule chose qui "persiste" est le feu. Les elements gnoseologiques et ethiques de la pensee d'heraclite semblent se rapporter a la physiologie du feu et l'image qui en resulte est celle d'une pensee totale sans coupures qualitatives. Aristote fait souvent allusion a la mediation des heracliteens dont cratyle est le representant par excellence. L'heracliteisme apparait comme une involution theorique : cratyle oublie le repere ontologique de l'arche et rend absolue la vitesse du devenir, sa derniere position est le refus de la connaissance et de la parole. L'interpretation sceptique d'heraclite commence a se dessiner dans le temoignage d'aristote. La doctrine du devenir semble suivre une ligne ideale qui surgit du passe poetique, atteint son plus haut niveau speculatif chez heraclite et devient absolue dans l'agnosticisme des heracliteens dont les echos parviendront jusqu'aux sceptiques
The subject of this research is heraclitus' aristotelician source. The conceptual schemas through which aristotle exposes the ephesian's doctrine consist of two main themes one can also find in plato : being and becoming. Heraclitus is an ancient physiologist and according to him fire is the material cause and the arche (the principe of all beings). The choice of fire seems to distinguish him as "the most coherent" with monist vision of reality. In fact aristotle says that caracteristics of fire are extreme and belont more to form than to matter. Continuously all things have their origin in fire and come back to him. This becoming looks like a river stream. The only "persisting" thing is fire. Heraclitus' knowledge and ethics are in his physiology of fire. The resulting image is a total thought without qualitative breaks. Aristotle offen alludes to the heracliteans' mediation, of whose cratylus is the most representative. Heraclitismus appears as a theoretical involution : cratylus forgets ontological element of arche and makes absolue the river's speed and renonces to knowledge and to words. Heraclitus' sceptical interpretation begins in aristotle's source. The doctrine of becoming follows an ideal line which begins in poetical past, reaches his hight speculative level in heraclitus, and falls into decline with heracliteans' agnosticism, the echos of whose will get to sceptics

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8

Lacroix, Francis. "La théorie platonicienne des idées et sa critique par Aristote." Master's thesis, Université Laval, 2014. http://hdl.handle.net/20.500.11794/25324.

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Анотація:

Ce mémoire a d’abord pour but de présenter la théorie platonicienne des Idées, pour ensuite évaluer si, et le cas échéant dans quelle mesure, sa critique par Aristote est justifiée. À cette fin, nous avons tenté de bien comprendre la théorie des Idées à travers les différents dialogues de Platon. Nous avons par la suite identifié certaines critiques qu’Aristote a adressées à son maître en Métaphysique A, et évalué chacune d’entre elles en tentant d’offrir une réponse appropriée à partir des dialogues de Platon. Nous concluons de ce débat entourant la théorie des Idées qu’il faut maintenir l’hypothèse des Idées, malgré les difficultés considérables qu’elles laissent subsister.

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Aussudre, Pierre. "Le cas Joubert : de l'art des autres à l'art des notes." Thesis, Paris 3, 2012. http://www.theses.fr/2012PA030002.

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Joseph Joubert, ce moraliste français nourri de Platon et d’Aristote, aura manifesté une possibilité d’écriture échappant à la fois à celle des Essais, des Pensées, des Maximes, des Caractères, des Mémoires, des Confessions, et même d’un journal, mais en injectant de cette dernière forme ce qui pouvait faire lever la pâte de toutes les autres. Joubert l’a-t-il tenté en plus grande conscience de ce qu’il faisait qu’il ne le dit et que peut légitimement le faire croire qu’il ait laissé aux Chateaubriand (1838), Paul de Raynal (1842), André Beaunier (1938), cardinal Grente (1941), Raymond Dumay et Maurice Andrieux (1954), Georges Poulet (1966), Paul Auster (1983), Rémy Tessonneau (1989), le soin, le mérite, l’effort, mais tout de même aussi le plaisir ou la chance de faire son ouvrage à sa place ? La perspective contemporaine de cette hypothèse est celle d’un art des notes qui passe, dans le cas de Joubert, par l’établissement d’une poétique de leur classement
Joseph Joubert, this french moralist who had a fondness for Plato and Aristotle, has revealed a mode of writing which is not like the one of Essays, Thoughts, Maxims, Characters, Memoirs, Confessions, and not even like a diary, but which derive from this last mode what is able to raise the dough of all others. Was Joubert aware of this contrivance more than we can think about, owing to the fact that he had committed his scripts to the following’s care : Chateaubriand (1838), Paul de Raynal (1842), André Beaunier (1938), cardinal Grente (1941), Raymond Dumay et Maurice Andrieux (1954), Georges Poulet (1966), Paul Auster (1983), Rémy Tessonneau (1989) ? Answering in the affirmative is equivalent to the assumption of an art of notes which goes through the working out of a literary theorie of their classification

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Di, Martino Carla. ""Ratio particularis". Immaginazione, cogitativa ed estimativa da Ibn Sînâ a Tommaso d'Aquino : Contributo allo studio della tradizione arabo-latina della psicologia di Aristotele." Paris, EPHE, 2003. http://www.theses.fr/2003EPHE5015.

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Cette étude, par un choix méthodologique conscient, s’est organisée suivant deux voies différentes : une voie d’histoire des textes, en suivant la transmission arabo-latine des textes psychologiques d’Aristote, à savoir, le « De anima » et les « Parva Naturalia », et une voie d’histoire doctrinale, en étudiant la réception de ces œuvres et la réaction, direct (exégèse) et indirecte (traité de psychologie), aux doctrines contenues. La détermination précise de l’apport de la science psychologique arabe, en particulier de Ibn Sînâ / Avicenne et de Ibn Rushd / Averroès, à l’attitude et aux thématiques de la tradition psychologique latine, d’abord augustinienne, puis de l’intégration, sur des sujets donnés, des trois traditions augustinienne, arabe et aristotélicienne dans l’œuvre d’Albert et de Thomas, représentants excellents de la pensée philosophique latine du XIIIe siècle, me semble un premier résultat important. Le fait d’avoir placé dans leur cadre historique et doctrinal des concepts capitaux du lexique arabo-latin, comme intentio, mémoire, forme spirituelle, reditio, ratio particularis, et leur intégration dans la philosophie latine, me semblent en être un second. Cette étude, d’ailleurs, ne ‘est voulu être qu’une contribution à l’étude de la tradition arabo-latine de la psychologie d’Aristote. C’est là ma première contribution, dans le cadre plus général du courant, auquel j’espère continuer à apporter mon concours, d’une redécouverte de nos racines médiévales, qu’elles soient chrétiennes, islamiques et judaïques, car l’histoire de la pensée est surtout une histoire humaine, on ne peut lui imposer un cours, tout comme l’arrêter
Through an aware methodological choice, this study has been organized following two different ways: the first one deals with the history of texts, and it studies the Arabic and Latin tradition of Aristotle’s psychological works, i. E. “De Anima” and “Parva Naturalia” ; the second way deals with a doctrinal history and it studies how these works were interpreted and both the direct (exegesis) and indirect (psychological traits) reactions to the doctrines that were in these works. The precise awareness of the influence of the Arabic psychological science, especially Ibn Sînâ / Avicenna and Ibn Rushd / Averroes, to the themes of the Latin psychological tradition, originally Augustinian, and also of the integration of the three traditions, i. E. The Augustinian one, the Arabic ones and that of Aristotle, in the Albert and Aquina’s works, which are two excellent representatives of the Latin philosophical theories of the 13th century, is the first important result of this work. The historical and doctrinal framing of very important concepts in the arabo-latin lexicon that is “intention”, memory, Spiritual Form, “reditio”, “ratio particularis” and the study of their integration onto the Latin philosophy is the second result. This study is nothing but a contribution to the study of the arabo-latin tradition of the Aristotle’s psychology. It is the first contribution to a more general picture, to which I hope to keep on contributing with my own studies, to rediscover our medieval origins both Christian, Jewish or Islamic, since the history of thought is above al a human history: we cannot channel it in a fixed route and, least of all, try to stop it

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Книги з теми "Aristotle Influence"

1

Postmodern Aristotle. Newcastle upon Tyne, UK: Cambridge Scholars, 2012.

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Aristotle and the Stoics. Cambridge: Cambridge Philological Society, 1985.

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Hegel and Aristotle. Cambridge, U.K: Cambridge University Press, 2001.

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4

Richard, Sorabji, ed. Aristotle transformed: The ancient commentators and their influence. Ithaca, N.Y: Cornell University Press, 1990.

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Richard, Sorabji, ed. Aristotle transformed: The ancient commentators and their influence. London: Duckworth, 1990.

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Goodkin, Richard E. The tragic middle: Racine, Aristotle, Euripides. Madison: University of Wisconsin Press, 1991.

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7

O'Rourke, Fran. Joyce's quotations from Aristotle: 'Allwisest stagyrite'. Dublin: National Library of Ireland, 2005.

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O'Rourke, Fran. Joyce's quotations from Aristotle: 'Allwisest stagyrite'. Dublin: National Library of Ireland, 2005.

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9

Richard, Bosley, and Tweedale Martin M. 1937-, eds. Aristotle and his medieval interpreters. Calgary, Alta., Canada: University of Calgary Press, 1992.

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Tragic pleasures: Aristotle on plot and emotion. Princeton, N.J: Princeton University Press, 1992.

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Частини книг з теми "Aristotle Influence"

1

Fubini, Enrico. "Plato, Aristotle and the Decline of Pythagorean Influence." In The History of Music Aesthetics, 31–59. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-09689-3_3.

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2

Botter, Barbara. "The Influence of the ‘Honeyed Muse’ (ἡδυσμένη Μοῦσα) Over the Soul in Plato’s Republic." In Soul and Mind in Greek Thought. Psychological Issues in Plato and Aristotle, 19–36. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-78547-9_2.

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3

Duba, William. "Auctoritates and Aristoteles in Peter Auriol." In Les Auctoritates Aristotelis, leur utilisation et leur influence chez les auteurs médiévaux, 155–85. Turnhout: Brepols Publishers, 2017. http://dx.doi.org/10.1484/m.tema-eb.4.2017139.

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4

Packwood, Joshua. "Plotinus And The Essence - Energeia Distinction: A Neoplatonic Influence On Dionysius Areopagita." In Syrisch-arabische Biographieen des Aristotles. Syrische Commentare zur Eisagoge des Porphyrios, edited by Anton Baumstark, 357–68. Piscataway, NJ, USA: Gorgias Press, 2016. http://dx.doi.org/10.31826/9781463231583-007.

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Koroleva, Elena. "Le discours politique dans leSecret des secretsrusse et son influence sur les écrits russes duxviesiècle." In Trajectoires européennes du 'Secretum secretorum' du Pseudo-Aristote (XIIIe-XVIe siècle), 473–95. Turnhout: Brepols Publishers, 2015. http://dx.doi.org/10.1484/m.ar.5.103399.

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Donati, Silvia. "Albert the Great as a Commentator of Aristotle’s De somno et vigilia: The Influence of the Arabic Tradition." In The Parva naturalia in Greek, Arabic and Latin Aristotelianism, 169–209. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-26904-7_10.

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"METHOD OF ESTIMATING INFLUENCE." In Aristotle and the Stoics, 16–17. Cambridge Philological Society, 2020. http://dx.doi.org/10.2307/j.ctv1r07fzt.8.

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O'Rourke, Fran. "Aristotelian Joyce." In Joyce, Aristotle, and Aquinas, 9–26. University Press of Florida, 2022. http://dx.doi.org/10.5744/florida/9780813069265.003.0002.

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Aristotle exerted profound influence on James Joyce, providing him with material for his work as well as guidelines for artistic creation. Joyce became familiar with Aristotle through lectures on literature at University College in Dublin and later in Paris studied Aristotle’s most important works. Through his Catholic upbringing Joyce absorbed many elements of Aristotle’s philosophy used to formulate Christian doctrines. Aristotle equipped Joyce with fundamental principles regarding reality, knowledge, and the soul. Without his study of Aristotle’s Metaphysics and On the Soul, he could not have created the intellectual character of Stephen. The Aristotelian concepts of act and potency, form and entelechy, are indispensable for Stephen’s reading of the world and his sense of selfhood.

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"The Influence of the Oxford Calculatores on the Understanding of Local Motion: The Example of the Tractatus de sex inconvenientibus." In Quantifying Aristotle, 153–85. BRILL, 2022. http://dx.doi.org/10.1163/9789004512054_008.

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Trott, Adriel M. "Feminist Critics of Aristotle’s Biology and Metaphysics." In Aristotle on the Matter of Form, 27–49. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474455220.003.0002.

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This chapter looks at the many issues that feminist critics have raised both to accuse Aristotle of misogyny and to defend Aristotle’s conception of the female, matter, and the feminine. This chapter thus lays out the questions that set up the book: To what extent is Aristotle’s biology offering a positive role for the female and for matter in generation? To what extent does Aristotle’s biology influence the rest of his corpus? To what extent is Aristotle’s metaphysics normative, privileging form—and thus male—over matter—and thus female? To what extent is artifice the proper model of generation for Aristotle? The chapter thus looks at feminists who say Aristotle’s biology is sexist, those who say it is not, and thus who find the problem more fundamentally rooted in Aristotle’s metaphysics.

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Тези доповідей конференцій з теми "Aristotle Influence"

1

Fadaie, Gholamreza. "The Influence of Classification on World View and Epistemology." In InSITE 2008: Informing Science + IT Education Conference. Informing Science Institute, 2008. http://dx.doi.org/10.28945/3279.

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Worldview as a kind of man's look towards the world of reality has a severe influence on his classification of knowledge. In other words one may see in classification of knowledge the unity as well as plurality. This article deals with the fact that how classification takes place in man's epistemological process. Perception and epistemology are mentioned as the key points here. Philosophers are usually classifiers and their point of views forms the way they classify things and concepts. Relationship and how one looks at it in shaping the classification scheme is critical. The classifications which have been introduced up to now have had several models. They represent the kind of looking at, or point of view of their founders to the world. Aristotle, as a philosopher as well as an encyclopedist, is one of the great founders of knowledge classification. Afterwards the Islamic scholars followed him while some few rejected his model and made some new ones. If we divide all classifications according to their roots we may define them as human based classification, theology based classification, knowledge based classification, materialistic based classification such as Britannica's classification, and fact based classification. Tow broad approaches have been defined in this article: static and dynamic. The static approach refers to the traditional approaches and the dynamic one refers to the eight way of looking toward objects in order to realize them. The structure of classification has had its influence on epistemology, too. If the first cut on knowledge tree is fully defined, the branches would usually be consistent with it.

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Li, Guode. "Study on Aristotle’s Dramatic Epic View and Its Influence." In 4th International Conference on Art Studies: Science, Experience, Education (ICASSEE 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200907.044.

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Métioui, Abdeljalil. "Aristotle, Galileo, Newton, and Quebec Elementary Preservice Conceptual Representations about the Movement in Free Falling Objects." In DidSci+ 2021. Brno: Masaryk University Press, 2021. http://dx.doi.org/10.5817/cz.muni.p210-9876-2021-9.

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Qualitative research conducted with ninety (90) pre-service teachers of elementary education about their conceptual representations after teaching on free-fall demonstrates that they share many conceptual difficulties despite formal education. For this, we have given them a paper and pencil questionnaire of sixty minutes duration and composed of four questions. Most of the conceptual difficulties identified on analyzing the data were 1. Objectʼs mass influences its fall speed; 2. Gravitational acceleration depends on the force gravitation (weight); 3. During the free fall without friction, the gravitational acceleration at any given time increases as the fall progresses; and 4. During the free fall without friction, the speed at any given time is constant as the fall progresses. The conceptual difficulties identified are relevant for learning, and teaching strategies focused on the conceptual conflict considering the preservice teachersʼ conceptions identified in the present work and the relevant scientific concepts.

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Flogie, Andrej, Kosta Dolenc, and Boris Aberšek. "TRANSDISCIPLINARITY IN EDUCATION IS NEAR." In 1st International Baltic Symposium on Science and Technology Education. Scientia Socialis Ltd., 2015. http://dx.doi.org/10.33225/balticste/2015.45.

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In ancient Greece, knowledge was not neatly contained in distinct disciplines and leading scholars moved freely among different fields. The influence of reductionism, which began with Aristoteles and has continued ever since, created disciplines with precise boundaries. With such disciplinary approach, each field evolves independently as a specialized set of tools of analysis. The question arises: are these boundaries still necessary nowadays or must we look on the teaching/learning process more transdisciplinary? In this contribution, one of the possible ways will be shown and evaluated, how to model and apply an appropriate solution. Key words: transdisciplinary models, multidisciplinary models, cognitive education, neuroscience, holistic approach.

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