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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.
Повний текст джерелаАнотація:
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.
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.
Повний текст джерелаАнотація:
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.
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.
Повний текст джерелаАнотація:
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
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.
Повний текст джерелаАнотація:
<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>
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.
Повний текст джерелаАнотація:
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.
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.
Повний текст джерелаАнотація:
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.
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.
Повний текст джерелаАнотація:
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.
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.
Повний текст джерелаАнотація:
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.
9
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.
Повний текст джерелаАнотація:
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.
10
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.
Повний текст джерелаАнотація:
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.
11
Prus, Robert. "Aristotle’s "Rhetoric": A Pragmatist Analysis of Persuasive Interchange." Qualitative Sociology Review 4, no. 2 (August 31, 2008): 24–62. http://dx.doi.org/10.18778/1733-8077.4.2.02.
Повний текст джерелаАнотація:
Approaching rhetoric as the study of persuasive interchange, this paper considers the relevance of Aristotle's Rhetoric for the study of human group life. Although virtually unknown to modern day social scientists, this text has great relevance for contemporary scholarship. Not only does Aristotle's text centrally address influence work (and resistance), identities and reputations, deviance and culpability, emotionality and deliberation, and the broader process of human knowing and acting in political, character shaping, and courtroom contexts, but Aristotle also deals with these matters in remarkably comprehensive, systematic, and precise terms. Attending to the human capacity for agency, Aristotle also works with a sustained appreciation of purposive, reflective, adjustive interchange. Hence, whereas this text is invaluable of as a resource for the comparative transhistorical analysis of human interchange, it also suggests a great many ways that contemporary scholarship could be extended in the quest for a more adequate, more authentic social science.
12
Classen, C. Joachim. "Aristotle. His Writings and Influence. Vol II." Philosophy and History 22, no. 2 (1989): 166–68. http://dx.doi.org/10.5840/philhist198922290.
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13
Cipriani, Nello, and Javier Ruiz. "Influencia de Aristóteles en la concepción agustiniana del matrimonio." Augustinus 55, no. 218 (2010): 425–44. http://dx.doi.org/10.5840/augustinus201055218/2199.
Повний текст джерелаАнотація:
The article demonstrares that Augustine’s conception regarding marriage is greatly influenced by Aristotle, whose theories were transmitted to him by Latin Authors such as Cicero and Varro. The article does not make a complete and detailed presentation of Augustine’s philosophy concerning marriage. Nevertheless, the elements in which the influence of Aristotle can be seen are stressed, among others, in the social and congenial character of marriage.
14
Fokin, Alexey R. "Aurelius Augustine and Aristotle’s Concept of Time." Voprosy Filosofii, no. 7 (2022): 168–83. http://dx.doi.org/10.21146/0042-8744-2022-7-168-183.
Повний текст джерелаАнотація:
The article is devoted to the comparison of the doctrine of time in Aristotle and Aurelius Augustine. Given that Augustine had two basic complementary concepts of time: subjective-psychological and objective-physical, the author consistently examines four points in which Augustine’s doctrine on time resembles Aristotle’s doctrine: first, the concept of time as a number or measure of movement of things in relation to the preceding and the following; secondly, the fluidity of time and the elusiveness of its moments (i.e. “paradoxes of time”); third, the concept of time as an infinitely divisible continuum, in which the moment of “now” is the boundary of time and the unit of its measurement; fourthly, the role of human soul in the perception and measurement of time. The author demonstrates that, despite the widespread opinion about the predominance of Neoplatonic influence on the thought of Augustine, his doctrine of time in its basic principles goes back to Aristotle. At the end of the article, the main differences in views on the phenomenon of time in Augustine and Aristotle are indicated.
15
Southgate, Nick. "Coolhunting with Aristotle." International Journal of Market Research 45, no. 2 (March 2003): 1–21. http://dx.doi.org/10.1177/147078530304500201.
Повний текст джерелаАнотація:
This pervasive influence of Coolhunting is the motivation behind this paper. Being touched by the Coolhunt raised legitimate questions. Client and researcher wanted to know if they should be Coolhunting, or at least doing something similar. The critics (and the public they spoke for) wanted to know if they should acquiesce in the role of quarry in the hunt. What follows is an analysis of how the Coolhunt works. It looks to both question and interrogate Coolhunting's explicit and implicit assumptions. Key amongst these assumptions is the belief that cool is in some sense beyond analysis. Cool is ineluctably recondite. It may be described but any attempt to develop prescriptive criteria must necessarily be jejune and insipid. Central to this paper's argument is the contrary claim that cool is open to analysis.
16
Striker, Gisela, and Richard Sorabji. "Aristotle Transformed: The Ancient Commentators and their Influence." Philosophical Review 101, no. 4 (October 1992): 847. http://dx.doi.org/10.2307/2185932.
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17
Bussanich, John, and Richard Sorabji. "Aristotle Transformed: The Ancient Commentators and Their Influence." Classical World 86, no. 1 (1992): 33. http://dx.doi.org/10.2307/4351196.
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18
Méndez, Víctor Hugo. "Ética tau y utopía en Aristóteles." Theoría. Revista del Colegio de Filosofía, no. 27 (March 30, 2015): 43–53. http://dx.doi.org/10.22201/ffyl.16656415p.2014.27.497.
Повний текст джерелаАнотація:
“Ethos” and “ethos”, roots of the word “ethic”, are written with the consonant “theta” (Th). “Etos”, written with the consonant “tau” (T), means “year”. The aim of this paper is to highlight the presence of what I have called “tau ethic” in Greek political thought. To paraphrase Nietzsche, I perceive the birth of ethics out of the spirit of “ethos/ethos/etos”. To start with, Solon was one of the seven sages. Nobody could deny his influence in Archaic and Classical Greece. He was considered in those days a kind of founding father. His division of human life into periods of seven years was the canonical way of thinking about it in ancient times. In addition, Plato and Aristotle use to quote Solon as an indisputable authority. Finally, I show that Aristotle’s utopia is built on Solonian cornerstones. On the one hand, I emphasize the importance of Solonian anthropological thought in Aristotle’s Nicomachean Ethics and Politics. On the other hand, I show how ideal society is designed according to the age group into Aristotle´s utopia. To put the problem succinctly, an essential element of Aristotle’s practical philosophy is what I have called “tau ethic”, an issue not sufficiently researched.
19
Baron, Arkadiusz. "The Influence of Aristotelianism, Epicureanism, Cynicism, and Stoicism on Human Life in the Early Church." Theological Research. The Journal of Systematic Theology 3, no. 1 (July 31, 2016): 25–42. http://dx.doi.org/10.15633/thr.1680.
Повний текст джерелаАнотація:
This article deals with the issue of ancient Greek models of life proposed by Aristotle, Epicurus and the Stoics. The author tries to describe how and which of these models were assimilated by Christian society during the first centuries and which were rejected. The purpose of this article is to show how important Aristotle’s, the Stoics and Epicurus’ philosophy was for Christians in the advancement of the Christian lifestyle among the Greek societies. Understanding the development of theology in the early Greek Church requires knowledge of the ideals and values that shaped the thinking and behavior of people before they heard about the Gospel of Jesus.
20
Fazzo, Silvia, and Hillary Wiesiner. "Alexander of Aphrodisias in the Kindī-Cricle and in Al-Kindī' Cosmology." Arabic Sciences and Philosophy 3, no. 1 (March 1993): 119–53. http://dx.doi.org/10.1017/s0957423900001739.
Повний текст джерелаАнотація:
How do the heavenly bodies physically affect the sublunary world? On this topic, the few fragmentary statements by Aristotle were refined and expanded by his Greek commentator Alexander of Aphrodisias. In the Kindī-circle, particular attention was paid to Alexander's treatises on this very topic. They were not simply translated but were rather reworked in terms of an astrological interpretation. Typically, such reworking was attributed directly to Aristotle by the addition of a number of references and pseudo-references to Aristotle's genuine and spurious works. The article demonstrates this phenomenon, and examines the circular relationship between the Kindī-circle adaptations of Alexander and al-Kindī's own works. The Kindī-circle's Alexander was closely followed by al-Kindī on certain points, while al-Kindī himself exerted a reciprocal influence on the Arabic Alexander, who was largely the product of his own group of translators. The appendix contains English translations from Arabic of two adapted Alexander's treatises.
21
Ageikina, Svetlana Vladimirovna. "The Question of Aristotle Heritage Assembling in the Old Russian Culture." Общество: философия, история, культура, no. 9 (September 25, 2020): 31–34. http://dx.doi.org/10.24158/fik.2020.9.4.
Повний текст джерелаАнотація:
The study contains an assessment of Aristotle’s philosophy influence on the Old Russian Culture. Analyzing the philosophical legacy of the Stagirite, the author examines that his achievements were assimilated by the Old Russian culture. The con-cepts of cause, purpose, syllogism were assimilated by the Old Russian thinking as a result of transla-tions of the Stagirite texts. Aristotle’s doctrine of four reasons met the worldview needs of the Old Russian man. This led to the spread of literacy, the development of science, the assimilation of the dis-cursive schemes of Aristotle's philosophy and their application in practice. The assimilation of Aristo-tle’s heritage opened up a new layer of cognitive capabilities, which resulted in the formation of a rational type of thinking in the Old Russian culture. The study of Aristotle’s legacy influence seems to be timely for the Russian history of philosophy, since it allows refuting the thesis about the back-wardness of Russian culture. The results of the study can be used in the history of philosophy, the history of Russian culture, and philosophical com-parative studies.
22
Classen, C. Joachim. "Aristotle. Writings and Influence. For Paul Moraux. Vol. I." Philosophy and History 20, no. 1 (1987): 96–97. http://dx.doi.org/10.5840/philhist198720138.
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23
Mouzala, Melina G. "Aristotle’s Criticism of the Platonic Forms as Causes in De Generatione et Corruptione II 9. A Reading Based on Philoponus’ Exegesis." Peitho. Examina Antiqua 7, no. 1 (March 17, 2016): 123–48. http://dx.doi.org/10.14746/pea.2016.1.6.
Повний текст джерелаАнотація:
In the De Generatione et Corruptione II 9, Aristotle aims to achieve the confirmation of his theory of the necessity of the efficient cause. In this chapter he sets out his criticism on the one hand of those who wrongly attributed the efficient cause to other kinds of causality and on the other, of those who ignored the efficient cause. More specifically Aristotle divides all preceding theories which attempted to explain generation and corruption into two groups: i) those which offered an explanation by using the formal cause ii) those which provided an explanation by using the material or the instrumental causes. According to Philoponus, when Aristotle reproaches the other philosophers for adducing no proper notion of the efficient cause he alludes to both Anaxagoras and Plato. Regarding Anaxagoras, in our view this cannot be confirmed by internal textual evidence. In terms of Plato, in this chapter we trace an explicit and an implicit criticism of the Platonic Forms as causes. Aristotle’s implicit criticism is that the Forms are not at all active causes. We can understand better the grounds for this criticism if we also consider his relevant arguments in Book Lambda of his Metaphysics. His explicit criticism, articulated in two arguments, is formulated in GC 335b18–24. We examine the different lines of its interpretation in the secondary literature, but primarily we focus on Philoponus’ exegesis, which contributes significantly, not only to the clarification of Aristotle’s thinking, but also to the manifestation of the arguments articulated in defence of the Platonic theory of the Forms. In this paper, through the analysis of Philoponus’ exegesis we set out to prove that Aristotle’s criticism of the Platonic causes can be construed from the perspective of either Aristotelian theory or the Platonic and Neoplatonic influence. Finally, based on Philoponus’ exegesis, we examine Aristotle’s criticism of those who posited matter or instrumental causes as efficient causes.
24
Rashed, Roshdi. "Al-qūhī Vs. Aristotle: On Motion." Arabic Sciences and Philosophy 9, no. 1 (March 1999): 7–24. http://dx.doi.org/10.1017/s0957423900002587.
Повний текст джерелаАнотація:
Al-Qūhī, mathematician of the 10th century, examines critically two arguments in the 6th book of the Aristotelian Physics. This critic does not follow the method of the philosophers, with doctrinal amendments, but with a mathematical and experimental style. For understanding of this critical examination and its influence, it is necessary to situate it in the mathesis of al-Qūhī and to produce its mechanical presuppositions. This is the purpose of the author of this paper.
25
Rocha, Roosevelt. "Plato, Aristotle and the phytagorean influence on Plutarch's de musica." Classica - Revista Brasileira de Estudos Clássicos 25 (2012): 219–29. http://dx.doi.org/10.14195/2176-6436_25_11.
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Haryanto, Sri. "1 FILSAFAT AL-FARABI DALAM PRAKTEK PENDIDIKAN ISLAM." Manarul Qur'an: Jurnal Ilmiah Studi Islam 21, no. 2 (January 1, 2022): 165–83. http://dx.doi.org/10.32699/mq.v21i2.808.
Повний текст джерелаАнотація:
This research is aimed to explore al-Farabi philosophy in the practice of Islamic education. Al-Farabi is called as “the second teacher” after Aristotle due to his ability to understand Aristotle, who was known as the first teacher in philosophy. He also was the first Moslem philosopher who tried to face and intertwine classical Greek political philosophy and Islam as well as possible. He also made effort to make the philosophy understandable under the context of religions. In this regard, Al-Farabi was also considered as the one preserving intellectual tradition of al-Kindi, although with higher competence and creativity, and more complicated sophistication and freedom thinking. While al-Kindi was prominent as literally Moslem philosopher, al-Farabi was admitted as the founder of philosophy study in Islam, which has been developed ever since. He was the Second Teacher and the next highest authority after his role-model, Aristotle. He gained fame for introducing the doctrine of “The Harmony of Plato’s and Aristotle’s Thinking.” His logical knowledge capacity is adequate and he was well-known as Abu Nashr or Abu Naser among Latin philosophers. The philosophy of al-Farabi reconstructs the practice of Islamic education with the presence of integrality of naturalist nativits with empiricist. This brings together the belief that what someone has is important and the presence of empirical experience influence. In the context of learning process, a teacher might give learning experience which develop students’ potential, talents, and interests in defining themselves in time.
Key words: al-Farabi philosophy, Islamic education, Harmony
27
Carey, C. "Nomos in Attic rhetoric and oratory." Journal of Hellenic Studies 116 (November 1996): 33–46. http://dx.doi.org/10.2307/631954.
Повний текст джерелаАнотація:
Forensic oratory must of necessity deal with the subject of law, and rhetoric which aspires to be of use in the courts must offer the potential litigant or logographer guidance on the way to deal with questions of law. Accordingly, Aristotle devotes some space to this issue in the Rhetoric. Although the morality of Aristotle's advice has been debated, little attention has been paid to the more basic question of the soundness of his advice. The aim of this paper is to examine Aristotle's presentation of the rhetoric of law in the Rhetoric in comparison with actual practice in surviving forensic speeches. The fourth century Rhetorica ad Alexandrum, commonly ascribed to Anaximenes of Lampsakos, also offers advice on the manipulation of argument from law, and the general similarity of that advice to Aristotle's suggests either direct influence or a common source. Anaximenes' discussion of the use of law in forensic oratory is both more brief and less systematic, and will be given more cursory treatment.
28
Sarnowsky, Jürgen. "Place and Space in Albert of Saxony's Commentaries on the Physics." Arabic Sciences and Philosophy 9, no. 1 (March 1999): 25–45. http://dx.doi.org/10.1017/s0957423900002599.
Повний текст джерелаАнотація:
Albert of Saxony, master of Arts at Paris from 1351 until 1361/62, has left two commentaries on the Physics of Aristotle. Since he was well aware of the tradition, his writings may serve for an analysis of the transmision of ideas from the ancient and Arabic philosophers into the fourteenth century. In this paper, this is exemplified by the problems of place and space, especially by those of the definition of place and of the immobility of place, of natural place and of the location of the last and outermost sphere. As a result, four modes emerge how an author of the fourteenth century may have been influenced by tradition. Ancient Greek or Pre-Socratic philosophers were mainly known through Aristotle, and thus their opinions were mostly refuted; the same holds true for later ancient or Arabic authors known through the commentaries of Averroes; the influence of the authors of the thirteenth century was present though their texts may not have been directly consulted; and, finally, the contemporary authors were known, but nearly never quoted. Thus, though there was a line of tradition from Aristotle into the fourteenth century, there was also room for proper “medieval” solutions.
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Sassi, Maria Michela. "Conceptualizing emotions : From Homer to Aristotle." Chôra 20 (2022): 217–34. http://dx.doi.org/10.5840/chora20222012.
Повний текст джерелаАнотація:
Cet article vise à faire ressortir les fils hétérogènes de la pensée sur les émotions qui traversent la littérature philosophique et médicale grecque des cinquième et quatrième siècles avant J.‑C., contribuant à l’émergence de la sphère des passions en tant que territoire autonome pour l’exploration des faits mentaux. Nous examinons d’abord le modèle psychologique homérique dans le but de mettre en évidence son influence sur la littérature philosophique et non philosophique grecque des siècles suivants. Les auteurs hippocratiques, en particulier, se révèlent redevables du monisme «materialiste» d’Homère, mais on retrouve également des traces du modèle épique chez les penseurs qui, par la suite, se sont intéressés à la relation entre le corps et l’entité‑âme. Nous reconstituons ensuite l’évolution au cours de laquelle, d’Héraclite à Démocrite, de Platon à Aristote et au Péripatos, une notion du pathos en tant qu’emotion finit par émerger, prête à être acceptée et bien sûr précisée autant que retravaillée par les philosophies des âges hellénistique et romain.
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Dobreski, Brian. "Re-examining Aristotle’s Categories as a Knowledge Organization System." KNOWLEDGE ORGANIZATION 48, no. 4 (2021): 291–97. http://dx.doi.org/10.5771/0943-7444-2021-4-291.
Повний текст джерелаАнотація:
In his Categories, Aristotle details the kinds of being that exist, along with what can be understood and predicated of existing things. Most notably within this work, Aristotle advances a set of ten, top-level categories that can be used to classify all kinds of being. Even today, the influence of the Categories is felt in many domains, particularly in knowledge organization (KO). Here, Aristotle’s Categories bear deep, long-standing connections with works examining categorization, subject analysis, and theory of classification. Though its relation to ontology might seem obvious, connections to KO perspectives on knowledge organization systems (KOSs) and ontological modeling are curiously lacking. The aim of this work is to offer a re-examination of the Categories as a KOS, particularly through the lens of the KO field’s understandings of ontology. Utilizing Zeng’s classification of KOSs as a theoretical framework, this study draws parallels between the first two sections of the Categories and the defining features of ontologies and offers an initial ontological model of this work. The results of this re-examination stand to offer a new view of a fundamental work in the KO canon, draw further connections between past and present perspectives in KO, and further contribute to the theoretical grounding of contemporary KOS research and practice.
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Halliwell, S. "The subjection of muthos to logos: Plato's citations of the poets." Classical Quarterly 50, no. 1 (May 2000): 94–112. http://dx.doi.org/10.1093/cq/50.1.94.
Повний текст джерелаАнотація:
According to Aristotle,Metaphysics(a) 2.3, 995a7–8, there are people who will take seriously the arguments of a speaker (including, it seems, those of a philosopher) only if a poet can be cited as a ‘witness’ in support of them. Aristotle's passing observation sharply reminds us that Greek philosophy had developed within, and was surrounded by, a culture which extensively valued the authority of the poetic word and the poet's ‘voice’ from which it emanated. The currency of ideas, values, and images disseminated through familiarity with poetry had always been a force with which philosophy, in its various manifestations, needed to reckon. As a mode of thought and discourse which proclaimed its aspiration to wisdom, philosophy could not easily eschew some degree of dialogue with an art whose practitioners had traditionally (and for much longer than anyone had been called a ‘philosopher') been ranked prominently among thesophoi. Even Aristotle, who keeps aloof from the assumption that philosophical contentions stand in need of poetic support, cites and quotes poetry regularly in his own writings in ways which indicate the influence on him of a prevailing mentality that regarded poets and philosophers as pursuers, up to a point at least, of a common wisdom.
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Stillwaggon. "The Indirection of Influence: Poetics and Pedagogy in Aristotle and Plato." Journal of Aesthetic Education 50, no. 2 (2016): 8. http://dx.doi.org/10.5406/jaesteduc.50.2.0008.
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Owens, Joseph. "Is There Any Ontology in Aristotle?" Dialogue 25, no. 4 (1986): 697–708. http://dx.doi.org/10.1017/s001221730004960x.
Повний текст джерелаАнотація:
The term “ontology”, as is well enough known, is of seventeenth-century vintage. According to current research, it first appears in the year 1613. By the end of the century it had waxed firm in common recognition. Through the influence of Christian Wolff in the following century, the eighteenth, it quickly became standard in the school tradition for the science of being in general, the science of being qua being. In its morphology the term showed clearly enough that it was meant to designate a science that bore upon being in the widest range of the notion. In that tenor it was described at the time as metaphysica de ente, philosophia de ente, doctrina de ente, or entis scientia, in the sense that “being” denoted its proper subject matter (objectum proprium) more correctly than did “metaphysics”.' Accordingly, it was intended to imply that “being”, tout court, was to be regarded as the object of a philosophical science quite as “soul”, for instance, played the role of object for psychology.
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Antonescu, Bogdan, David M. Schultz, Hugo M. A. M. Ricketts, and Dragoş Ene. "Theories on Tornado and Waterspout Formation in Ancient Greece and Rome." Weather, Climate, and Society 11, no. 4 (October 1, 2019): 889–900. http://dx.doi.org/10.1175/wcas-d-19-0057.1.
Повний текст джерелаАнотація:
Abstract Tornadoes and waterspouts have long fascinated humankind through their presence in myths and popular beliefs and originally were believed to have supernatural causes. The first theories explaining weather phenomena as having natural causes were proposed by ancient Greek natural philosophers. Aristotle was one of the first natural philosophers to speculate about the formation of tornadoes and waterspouts in Meteorologica (circa 340 BCE). Aristotle believed that tornadoes and waterspouts were associated with the wind trapped inside the cloud and moving in a circular motion. When the wind escapes the cloud, its descending motion carries the cloud with it, leading to the formation of a typhon (i.e., tornado or waterspout). His theories were adopted and further nuanced by other Greek philosophers such as Theophrastus and Epicurus. Aristotle’s ideas also influenced Roman philosophers such as Lucretius, Seneca, and Pliny the Elder, who further developed his ideas and also added their own speculations (e.g., tornadoes do not need a parent cloud). Almost ignored, Meteorologica was translated into Latin in the twelfth century, initially from an Arabic version, leading to much greater influence over the next centuries and into the Renaissance. In the seventeenth century, the first book-length studies on tornadoes and waterspouts were published in Italy and France, marking the beginning of theoretical and observational studies on these phenomena in Europe. Even if speculations about tornadoes and waterspouts proposed by Greek and Roman authors were cited after the nineteenth century only as historical pieces, core ideas of modern theories explaining these vortices can be traced back to this early literature.
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Panzica, Aurora. "Air and Friction in the Celestial Region: Some medieval solutions to the difficulties of the Aristotelian theory concerning the production of celestial heat." Early Science and Medicine 24, no. 4 (October 31, 2019): 367–90. http://dx.doi.org/10.1163/15733823-00244p03.
Повний текст джерелаАнотація:
This paper explores the medieval debates concerning problems with the Aristotelian theory of the production and transmission of solar heat as presented in De Caelo II, 7 and Meteorologica I, 3. In these passages, Aristotle states that celestial heat is generated by the friction set up in the air by the motion of celestial bodies. This statement is difficult to reconcile with Aristotle’s cosmology, which presupposes that the heavenly bodies are not surrounded by air, but by aether, and that the celestial spheres are perfectly smooth, and therefore cannot cause any friction. In their commentaries on De Caelo and on Meteorologica, the Latin commentators elaborated a model that solves these difficulties. In this attempt, they invoke a non-mechanical principle, namely celestial influence.
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VANNEY, María A. "El intelecto agente en Juan de Glogovia." Revista Española de Filosofía Medieval 14 (October 1, 2007): 119. http://dx.doi.org/10.21071/refime.v14i.6243.
Повний текст джерелаАнотація:
John of Gloglov is a Polish philosopher whose works are not really known at least in Spanish. The paper offers his historical background, the philosophical influences he received, as well as his main fields of interest. His main work is a Commentary on Aristotle´s De anima, where he emphasized the role of the agent intellect in human process of knowledge. It is clear that the Polish medievalist received Albertine´s influence in this topic.
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Biktasheva, Lyaylya Z., I. N. Menshugin, V. A. Mazurok, and A. E. Bautin. "INFLUENCE OF THE ANESTHESIA METHOD ON THE OUTCOMES OF CARDIAC SURGERY OF DIFFERENT COMPLEXITY IN CHILDREN." Regional Anesthesia and Acute Pain Management 11, no. 4 (December 15, 2017): 226–32. http://dx.doi.org/10.18821/1993-6508-2017-11-4-226-232.
Повний текст джерелаАнотація:
The Aristotle score: a complexity-adjusted method to evaluate surgical results. For an assessment of dynamics of quality of the provided cardio-surgical help, comparison of a perioperative case rate and a mortality depending on the degree of surgical risk at cardiac interventions the Aristotle score is used. Thoracic epidural anesthesia (TEA) in comparison with high-opioids intravenous anesthesia (IVA) contributes to hemodynamics stability and early activation of patients. Objective: To analyze a current of the perioperative period at cardiac interventions in children with various categories of complexity of surgical intervention on «Aristotle score» depending on a type of anesthesia. Materials and methods. The 139 children with congenital heart diseases (CHD) underwent surgical correction. Patients were treated in Federal State Budgetary Institution of the Russian Ministry of Health (Penza), and «Almazov National medical research Centre» from 2008 to 2017 yrs. Patients (139 people, the mean age M (SD) of 7.6 (5.6) months of life) were divided into groups according to the categories of operational complexity presented in the Aristotle score. The group 1 consisted of 85 (61.2%) patients underwent interventions of second category of complexity, the group 2 consisted of 49 (39.8%) patients underwent interventions of 3 and 4 categories of complexity. Results. In cardiosurgical operations of the 2nd category of the Aristotle scale complexity a significant positive effect of TEA on the perioperative period was revealed in the form of a decrease in the severity of intraoperative heart failure and the level of glycaemia, the total number of postoperative complications and the time of patients’ staying on mechanical ventilation, as well as the duration of ICU stay and the decrease thrombocytopenia severity and frequency. In operations of grade 3 and 4, in which the duration of extracorporeal circulation was greater, the use of TEA did not have a significant positive effect on the incidence of postoperative complications, but after epidural anesthesia the mean duration of the patients’ stay on the mechanical ventilation and in the ICU was also significantly less. Apparently, the result is a consequence of a lesser severity of heart failure and early activation of patients by excluding the use of opioids, which have a depressing effect on the central nervous system, cardiac, respiratory and other systems. It can also be assumed that the administration of local anesthetics within 24 hours after the operation maintained sympatholytic and antiarrhythmic effects, and also prevented the complications development as a result of effective analgesia. Sufficiently convincing evidence of high antinociceptive activity of TEA is the possibility of safe extubation of patients in both the 2-d and 3-d categories of surgical complexity demonstrated in our study already in the operating room. Conclusion. Use of high TEA as a component of the combined anesthesia at surgical correction of CHD in young children has positive impact on a current of the perioperative period in the form of decrease in severity of heart and respiratory failure, duration of respiratory support, early activation and reduction of ICU stay.
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Nederman, Cary J. "Nature, Ethics, and the Doctrine of ‘Habitus’: Aristotelian Moral Psychology in the Twelfth Century." Traditio 45 (1990): 87–110. http://dx.doi.org/10.1017/s0362152900012691.
Повний текст джерелаАнотація:
Among the range of moral concepts that the Middle Ages derived from Aristotle, few exercised greater influence than the doctrine of habitus (a term ordinarily translated as ‘habit,’ but more properly meaning ‘state’ or ‘condition’). In the thirteenth century, such prominent thinkers as Thomas Aquinas, Godfrey of Fontaines, Duns Scotus, and William of Ockham placed habitus (derived from the Greek term ἅξις) near the heart of their studies of ethics. It is largely possible to explain thirteenth-century interest in the concept of habitus on the basis of the appearance of Robert Grosseteste's full translation of Aristotle's Nicomachean Ethics. Grosseteste's Latin version, taken in conjunction with a growing interest in the field of ethics among arts masters, rendered the technical vocabulary of Aristotelian moral thought into a commonplace of scholastic philosophy.
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Halper, Yehuda. "The Only Extant, Complete, and Original Hebrew Commentary on the Entire Metaphysics of Aristotle: Eli Habilio and the Influence of Scotism." Vivarium 57, no. 1-2 (April 1, 2019): 182–205. http://dx.doi.org/10.1163/15685349-12341363.
Повний текст джерелаАнотація:
AbstractAt the end of the fifteenth century, the Castilian-Aragonian Eli Habilio wrote what is now the only extant, complete, and original Hebrew commentary on the entire Metaphysics of Aristotle. This commentary is short, about 15 folio pages long, and consists almost entirely of quotations from Averroes’ Middle Commentary on Aristotle’s Metaphysics in the early fourteenth-century translation of Qalonimos ben Qalonimos. Yet Habilio elsewhere expresses only disdain for Averroes and hopes that Jews will turn away from Averroes to read Scotus’ metaphysical works instead. The author’s claim is that Habilio’s Commentary is intended to supplement his translation of Antonius Andreas’ questions on the Metaphysics and provide a Hebrew summary of the most read Hebrew version of the Metaphysics (viz., Averroes’ Middle Commentary) that would choose its words in such a way as not to contradict Scotus and in some cases even to encourage its readers to seek out a Scotist approach.
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Haliso, Yacob, and Uloma Doris Onuoha. "Perceived influence of academic qualifications, gender, religious affiliation and ethnic sentiment on mentoring practices in selected University Libraries in Nigeria." African Research & Documentation 114 (2010): 33–46. http://dx.doi.org/10.1017/s0305862x00021105.
Повний текст джерелаАнотація:
Mentoring as a concept has been in existence throughout the centuries. For instance, Socrates mentored Plato, Plato mentored Aristotle, and Aristotle mentored Alexander the Great. The Holy Bible is also full of information about mentoring practices. For example, Elijah mentored Elisha; Jesus Christ mentored His disciples and Paul did the same to Timothy. Mentoring is a sustained relationship between a youth (one who is professionally young) and an adult (experienced professional). This is achieved through a sustained involvement. In this case a more advanced and experienced librarian offers support, guidance, and assistance as the younger professional (librarian), goes through a difficult time, faces new challenges or works to correct earlier problems.Nigeria with an estimated population of over 140 million is a vast country and the giant of Africa. There are three major ethnic groups (Hausa, Igbo and Yoruba) and over 250 minor ethnic groups.
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Haliso, Yacob, and Uloma Doris Onuoha. "Perceived influence of academic qualifications, gender, religious affiliation and ethnic sentiment on mentoring practices in selected University Libraries in Nigeria." African Research & Documentation 114 (2010): 33–46. http://dx.doi.org/10.1017/s0305862x00021105.
Повний текст джерелаАнотація:
Mentoring as a concept has been in existence throughout the centuries. For instance, Socrates mentored Plato, Plato mentored Aristotle, and Aristotle mentored Alexander the Great. The Holy Bible is also full of information about mentoring practices. For example, Elijah mentored Elisha; Jesus Christ mentored His disciples and Paul did the same to Timothy. Mentoring is a sustained relationship between a youth (one who is professionally young) and an adult (experienced professional). This is achieved through a sustained involvement. In this case a more advanced and experienced librarian offers support, guidance, and assistance as the younger professional (librarian), goes through a difficult time, faces new challenges or works to correct earlier problems.Nigeria with an estimated population of over 140 million is a vast country and the giant of Africa. There are three major ethnic groups (Hausa, Igbo and Yoruba) and over 250 minor ethnic groups.
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Loewy, Joanne V., and Ralph Spintge. "Introduction to the Special Issue: Music and Imagery." Music and Medicine 8, no. 2 (April 30, 2016): 5. http://dx.doi.org/10.47513/mmd.v8i2.494.
Повний текст джерелаАнотація:
How does music elicit imagery? How does imagery influence our understanding of music, particularly in its strength and potential to alter our medical perceptions beyond the sounds inherent but relegated to audio experiences? Ancient scholars such as Aristotle and Hippocrates used imagery to enhance healing...
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Martin, Craig. "Astrological Debates in Italian Renaissance Commentaries on Aristotle’s Meteorology." Early Science and Medicine 24, no. 4 (October 31, 2019): 311–39. http://dx.doi.org/10.1163/15733823-00244p01.
Повний текст джерелаАнотація:
Abstract From the time of Albertus Magnus, medieval commentators on Aristotle regularly used a passage from Meteorology 1.2 as evidence that the stars and planets influence and even govern terrestrial events. Many of these commentators integrated their readings of this work with the view that planetary conjunctions were causes of significant changes in human affairs. By the end of the sixteenth century, Italian Aristotelian commentators and astrologers alike deemed this passage as authoritative for the integration of astrology with natural philosophy. Giovanni Pico della Mirandola, however, criticized this reading, contending that Aristotle never used the science of the stars to explain meteorological phenomena. While some Italian commentators, such as Pietro Pomponazzi dismissed Pico’s contentions, by the middle of the sixteenth century many reevaluated the medieval integration. This reevaluation culminated in Cesare Cremonini, who put forth an extensive critique of astrology in which he argued against the idea of occult causation and celestial influence, as he tried to rid Aristotelianism of its medieval legacy.
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Plecas, Tamara. "The stoic notion of friendship." Theoria, Beograd 62, no. 4 (2019): 73–83. http://dx.doi.org/10.2298/theo1904073p.
Повний текст джерелаАнотація:
The aim of this paper is to examine the Stoic notion of friendship. First, we will examine everyday and common understanding of friendship, and afterwards we will examine philosophical understanding of ideal friendship that influenced Stoics thought. Plato?s and Aristotle?s notion of friendship is of great importance to the Stoics. The Stoics, faced with a number of challenges, such as the problem of self-sufficiency outlined in Plato?s Lysis, developed a normative ideal of friendship. That ideal, as we will demonstrate, could also be developed under the influence of everyday political friendships.
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Gama, Fábio Júnior Clemente, Suzana Quinet de Andrade Bastos, and Tiana de Paula Assis. "Does being ethical make you happier?" Revista Argentina de Ciencias del Comportamiento 13, no. 2 (August 25, 2021): 59–69. http://dx.doi.org/10.32348/1852.4206.v13.n2.27761.
Повний текст джерелаАнотація:
This paper proposes a contemporary assessment of Aristotle’s discussion of ethics and happiness for 11 large cultural groups. Our study adopts the division of cultural regions proposed by Fellmann et al. (1997) and World Value Survey’s subjective well-being and virtues data of 60.000 individuals for 55 countries between 2010 to 2014. The binary response model (probit) has life satisfaction as the dependent variable and as explanatory variables a group of ethical virtues. Such ethical virtues explore the perception that individuals have on issues related to humanitarianism, race, religion, and tax behavior; while intellectual virtues look at art, music, and education. Our results show that jointly (globally), countries presenting the virtues proposed by Aristotle is positively correlated with happiness. Additionally, our regional estimates suggest that cultural factors may influence which ethical values and behaviors are relevant to our level of life satisfaction in each macroregion.
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Ritonga, Mahyudin. "The Influence of Greek Philosophy on The Development of Arabic Grammar." Langkawi: Journal of The Association for Arabic and English 5, no. 1 (June 29, 2019): 13. http://dx.doi.org/10.31332/lkw.v5i1.1135.
Повний текст джерелаАнотація:
This paper is intended to disclose the interrelationship between Greek philosophy with the development of nahwu. The research is based on literature data, and the collected data are classified and analyzed using inductive and comparative method. The research results show that nahwu development is not apart from the influence of philosophy. The interconnection has occurred since the period of al-Muqaffa who has translated many works of Aristotle and Plato which al-Khalil makes as reference in arranging nahwu principles. The influence of philosophy on nahwu can be identified in two things, which are in methodological and terminological aspects.
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Siorvanes, Lucas. "Aristotle's Commentators Richard Sorabji (ed.): Aristotle Transformed: the Ancient Commentators and their Influence. Pp. x + 545; frontispiece. London: Duckworth, 1990. £42." Classical Review 42, no. 01 (April 1992): 79–82. http://dx.doi.org/10.1017/s0009840x00282309.
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Rota, Emilia. "Early oligochaete science, from Aristotle to Francesco Redi." Archives of Natural History 38, no. 1 (April 2011): 136–63. http://dx.doi.org/10.3366/anh.2011.0011.
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The paper reviews knowledge on earthworms from early classical times to the end of the seventeenth century. The Aristotelian view that these “imperfect” animals developed spontaneously from mud and lacked internal organs except the gut was not challenged until the late Renaissance but, by the end of the 1600s, it was overthrown. Aldrovandi and Mouffet presented field observations of sexual reproduction and specific habitat requirements. Willis demonstrated the complex internal anatomy of an earthworm. Finally Redi, based on numberless dissections, showed the existence of variations on that basic anatomical plan, which anyway remained distinct from that of parasitic worms. Through a series of controlled laboratory tests, Redi also proved that earthworms have a physiology of their own and are most sensible to water loss. In those same years, Swammerdam investigated earthworm cocoons nursing them in his room, and Tyson discovered earthworms’ hermaphroditism. Two significant interpretations of earthworm's locomotion, by Fabrici ab Aquapendente and Borelli, also belong to this period, but were both short-lived in their influence. An awareness of the ecological role of earthworms in pedogenesis and soil fertility did not emerge until the late eighteenth century.
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Arnhart, Larry. "Can virtue be genetically engineered?" Politics and the Life Sciences 29, no. 1 (March 2010): 79–81. http://dx.doi.org/10.2990/29_1_79.
Повний текст джерелаАнотація:
We are not born virtuous or vicious. But we are born with innate temperaments and capacities that influence our acquisition of virtue by learning and judgment. As Aristotle says in the Nicomachean Ethics, “virtues arise in us neither by nature nor contrary to nature; but by our nature we can receive them and perfect them by habituation.”
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Likhter, P. L. "Influence of Consequentialism and Ethics of Debt on the Formation of Constitutional and Legal Institutions in the Ara of Consumption." Actual Problems of Russian Law 15, no. 9 (September 29, 2020): 11–18. http://dx.doi.org/10.17803/1994-1471.2020.118.9.011-018.
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The paper is devoted to the analysis of the influence of two ethical theories that emerged in ancient Greece—the consequentialism and the ethics of debt—on contemporary institutions of the State and the law. The author presents a short historical survey concerning differences in approaches to the hierarchy of human needs in the teachings of Aristippus, Epicurus, Plato, Aristotle and other thinkers. The paper investigates some aspects of the teachings of ancient philosophers concerning the balance between realization of individual’s desires nd his political and legal life. Based on the comparison of the consequential concepts (hedonism, epicureanism, utilitarianism) and Plato and Aristotle ethical approaches, the author concludes that the latter are instrumentally significant. Their ideas of the common good and the golden middle, combined with the pursuit of such values as justice, moderation, empathy, trust in other members of society, can form the basis of a constitutional and legal system that unites general public. Today, the transformation of a legal strategy can only be functional if it is driven at a depth level by social reforms that, in turn, are based on the ethics of debt and are aimed at overcoming the essential risks of the consumption society.