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The clarification theory of catharsis would be fully consistent, as other interpretations are not, with Aristotle's argument in chapter 4 of the Poetics (1448b4-17) that the essential pleasure of mimesis is the intellectual pleasure of "learning and inference".
The classicist J. A. Cramer, poring through the collection of Henri Charles du Cambout de Coislin, was struck by the content, believing it to be the work of a commentator on Aristotle's theory of comedy, and published it in 1839.
[4] For Else, catharsis is an Aristotelian concept which must be read alongside the literary concepts of mimesis and hamartia as well. These latter two concepts are usually paraphrased as "literary representation" and "intellectual error" in Else's appraisal of Aristotle's literary aesthetic theory.
For instance, Aristotle stated that Tragedy is an imitation, "not of persons but of action and life, of happiness and misery." [5] An aspect Aristotle had developed was his theory of catharsis, an aspect that Plato has rejected. [5] Catharsis, or in other words, purging of the emotions "through pity and fear," is accomplished by tragedy. [5]
Porphyry sought to show that Plato and Aristotle were in harmony with each other, especially in regards to the compatibility of Aristotle's Categories with Plato's Theory of Forms. [3] Porphyry's pupil Iamblichus continued this process of harmonising Plato and Aristotle, and Dexippus , a disciple of Iamblichus , wrote a Reply to the Objections ...
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]
On Divination in Sleep (or On Prophesying by Dreams; Ancient Greek: Περὶ τῆς καθ᾽ ὕπνον μαντικῆς; Latin: De divinatione per somnum) is a text by Aristotle in which he discusses precognitive dreams. The treatise, one of the Parva Naturalia, is an early inquiry (perhaps the first formal one) into this phenomenon. In ...
Aristotle begins by raising the question of the seat of life in the body ("while it is clear that [the soul's] essential reality cannot be corporeal, yet manifestly it must exist in some bodily part which must be one of those possessing control over the members") and arrives at the answer that the heart is the primary organ of soul, and the central organ of nutrition and sensation (with which ...