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Aristotle's son was the next leader of Aristotle's school, the Lyceum, and in ancient times he was already associated with this work. [5] A fourth treatise, Aristotle's Politics, is often regarded as the sequel to the Ethics, in part because Aristotle closes the Nicomachean Ethics by saying that his ethical inquiry has laid the groundwork for ...
31. “All human actions have one or more of these seven causes: chance, nature, compulsion, habit, reason, passion, and desire.” Related: 75 of the Best Nietzsche Quotes on Life, Success and ...
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 ]
Most of Aristotle's work is probably not in its original form, because it was most likely edited by students and later lecturers. The logical works of Aristotle were compiled into a set of six books called the Organon around 40 BC by Andronicus of Rhodes or others among his followers. [49] The books are: Categories; On Interpretation; Prior ...
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 ...
In Aristotle's work, phronesis is the intellectual virtue that helps turn one's moral instincts into practical action. [ 4 ] [ 5 ] He writes that moral virtues help any person to achieve the end, and that phronesis is what it takes to discover the means to gain that end. [ 4 ]
People with a common cultural background (social class, religion, and nationality, ethnic group, education, and profession) share a habitus as the way that group culture and personal history shape the mind of a person; consequently, the habitus of a person influences and shapes the social actions of the person. [1] [2]
Chapter 1.Aristotle defines words as symbols of 'affections of the soul' or mental experiences. Spoken and written symbols differ between languages, but the mental experiences are the same for all (so that the English word 'cat' and the French word 'chat' are different symbols, but the mental experience they stand for—the concept of a cat—is the same for English speakers and French speakers).