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For Aristotle, both matter and form belong to the individual thing (hylomorphism). Aristotle's theory of universals is Aristotle's classical solution to the problem of universals, sometimes known as the hylomorphic theory of immanent realism. universals are the characteristics or qualities that ordinary objects or things have in common.
Early indications of a developed physiognomic theory appear in 5th century BC Athens, with the works of Zopyrus (featured in dialogue by Phaedo of Elis), an expert in the art. By the 4th century BC, the philosopher Aristotle frequently referred to theory and literature concerning the relationship of appearance to character.
Aristotle established a difference between economics and chrematistics that would be foundational in medieval thought. [1] Chrematistics for Aristotle, was the accumulation of money for its own sake, especially by usury, an unnatural activity that dehumanizes those who practice it. Economics for Aristotle is the natural use of money as a medium ...
Aristotle first lists out five types of endoxa which one can begin reasoning from: [8] the views of everyone; the views of the preponderant majority; the views of the recognized experts; the views of all the experts; the views of the most famous. Aristotle then defines three types of reasoning in an argument:
In medieval philosophy, the active intellect (Latin: intellectus agens; also translated as agent intellect, active intelligence, active reason, or productive intellect) is the formal (morphe) aspect of the intellect , according to the Aristotelian theory of hylomorphism. The nature of the active intellect was a major theme of late classical and ...
Plato defined the faculties of the soul in terms of a three-fold division: the intellect (noûs), the nobler affections (thumós), and the appetites or passions (epithumetikón) [1] Aristotle also made a three-fold division of natural faculties, into vegetative, appetitive and rational elements, [2] though he later distinguished further divisions in the rational faculty, such as the faculty of ...
In chapter 13, Aristotle discusses what combination of change of fortune, or μετάβασις (metabasis) and character will create fear and pity, which turns out to involve a change of fortune from good to bad. [28] He first rules out all scenarios involving a totally good or totally bad man. [29]
In Book IV of Metaphysics Aristotle explores the nature and attributes of being (ousia). Aristotle divides the things that there are, or "beings," into categories. Aristotle calls these substances and argues that there are many senses in which a thing may be said "to be" but it is related to one central point and is ambiguous. [10]