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Pity and fear are effected through reversal and recognition; and these "most powerful elements of emotional interest in Tragedy-Peripeteia or Reversal of the Situation, and recognition scenes-are parts of the plot (1450a 32). has the shift of the tragic protagonist's fortune from good to bad, which is essential to the plot of a tragedy.
Reversal theory is a structural, phenomenological theory of personality, motivation, and emotion in the field of psychology. [1] It focuses on the dynamic qualities of normal human experience to describe how a person regularly reverses between psychological states, reflecting their motivational style, the meaning they attach to a situation at a given time, and the emotions they experience.
Aristotle describes this active intellect as something separate, everlasting, unchanging, and immaterial. It is the passive or material intellect where human thinking and remembering happens, because these involve change. Another passage which is traditionally read together with the De Anima passage is in Metaphysics, Book XII, Ch. 7–10. [2]
However, this state is not a happy one and does not achieve full self-consciousness. The recognition by the bondsman is merely on pain of death. The lord's self-consciousness is dependent on the bondsman for recognition and also has a mediated relation with nature: the bondsman works with nature and begins to shape it into products for the lord.
Aristotle suggests that the human intellect (νοῦς, noûs), while "smallest in bulk", is the most significant part of the human psyche and should be cultivated above all else. [20] The cultivation of learning and intellectual growth of the philosopher is thereby also the happiest and least painful life.
Averroes expounded his theory in his long commentary on Aristotle's On the Soul to explain how universal knowledge is possible within the Aristotelian philosophy of mind. Averroes's theory was influenced by related ideas propounded by previous thinkers such as Aristotle himself, Plotinus, Al-Farabi, Avicenna (Ibn Sina) and Avempace (Ibn Bajja).
Aristotle's work on aesthetics consists of the Poetics, Politics (Bk VIII), and Rhetoric. [8] The Poetics was lost to the Western world for a long time. The text was restored to the West in the Middle Ages and early Renaissance only through a Latin translation of an Arabic version written by Averroes. [9]
This diagram shows the medieval understanding of spheres of the cosmos, derived from Aristotle, and as per the standard explanation by Ptolemy.It came to be understood that at least the outermost sphere (marked "Primũ Mobile") has its own intellect, intelligence or nous – a cosmic equivalent to the human mind.