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Organon Roman copy in marble of a Greek bronze bust of Aristotle by Lysippos, c. 330 BC, with modern alabaster mantle. The Organon (Ancient Greek: Ὄργανον, meaning "instrument, tool, organ") is the standard collection of Aristotle's six works on logical analysis and dialectic.
Aristotle's word aitia (αἰτία) has, in philosophical scholarly tradition, been translated as 'cause'. This peculiar, specialized, technical, usage of the word 'cause' is not that of everyday English language. [4] Rather, the translation of Aristotle's αἰτία that is nearest to current ordinary language is "explanation." [5] [2] [4]
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, his writings are divisible into two groups: the " exoteric " and the " esoteric ". [ 1 ]
In his treatise Topics, Aristotle does not explicitly define topic, though it is "at least primarily a strategy for argument not infrequently justified or explained by a principle". [2] He characterises it in the Rhetoric [ 3 ] thus: "I call the same thing element and topic; for an element or a topic is a heading under which many enthymemes fall."
Many of Aristotle's works are extremely compressed, and many scholars believe that in their current form, they are likely lecture notes. [2] Subsequent to the arrangement of Aristotle's works by Andronicus of Rhodes in the first century BC, a number of his treatises were referred to as the writings "after ("meta") the Physics" [b], the origin of the current title for the collection Metaphysics.
6. Aristotle's doctrine of the four causes: efficient, material, formal, and final. Physics, II.3-9. Metaphysics I.3-10, V.3, VI.2-3, VII.17, VIII.2-4, IX.8, XII.4-5 7. Further developments in the theory of Potentiality and Actuality, and Matter and Form, especially with respect to substantial change, or Generation and Corruption. [To Be or Not ...
Restricting just to the works of Aristotle, the whole Organon of six works was split by the historical accidents of transmission into two books in the logica vetus, and four in the logica nova. Some of the religious orders organized special studia for the formation of their members dedicated to the study of the new logic.
In Greek antiquity the ideas of celestial spheres and rings first appeared in the cosmology of Anaximander in the early 6th century BC. [7] In his cosmology both the Sun and Moon are circular open vents in tubular rings of fire enclosed in tubes of condensed air; these rings constitute the rims of rotating chariot-like wheels pivoting on the Earth at their centre.