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The works of Aristotle, sometimes referred to by modern scholars with the Latin phrase Corpus Aristotelicum, is the collection of Aristotle's works that have survived from antiquity. According to a distinction that originates with Aristotle himself, [citation needed] his writings are divisible into two groups: the "exoteric" and the "esoteric". [1]
Pages in category "Works by Aristotle" The following 53 pages are in this category, out of 53 total. This list may not reflect recent changes. ...
Aristotle examines the concepts of substance (ousia) and essence (to ti ên einai, "the what it was to be") in his Metaphysics (Book VII), and he concludes that a particular substance is a combination of both matter and form, a philosophical theory called hylomorphism.
French philosophy, here taken to mean philosophy in the French language, has been extremely diverse and has influenced Western philosophy as a whole for centuries, from the medieval scholasticism of Peter Abelard, through the founding of modern philosophy by René Descartes, to 20th century philosophy of science, existentialism, phenomenology, structuralism, and postmodernism.
Aristotle's remarks on the concept of what came to be called the "active intellect" and "passive intellect" (along with various other terms) are amongst "the most intensely studied sentences in the history of philosophy". [26] The terms are derived from a single passage in Aristotle's De Anima, Book III.
The work enjoyed a wide circulation, providing a convenient way to access Aristotle's philosophy, or to embellish a composition or sermon with quotations from his work. The Auctoritates Aristotelis are of great importance in the formation of the first act of the Spanish novel in dialogues La Celestina .
Aristotle again distinguishes between the active and passive intellects, but this time he equates the active intellect with the "unmoved mover" and God. He explains that when people have real knowledge, their thinking is, for a time receiving, or partaking of, this energeia of the nous (active intellect).
As to what mind Aristotle is referring to in Chapter V (i.e. divine, human, or a kind of world soul), has represented a hot topic of discussion for centuries. The most likely is probably the interpretation of Alexander of Aphrodisias, likening Aristotle's immortal mind to an impersonal activity, ultimately represented by God.