Coordinates | 40°42′15.0″N73°55′4.0″N |
---|---|
Region | Western philosophy |
Era | Ancient philosophy |
Color | #B0C4DE |
Caption | Marble bust of Aristotle. Roman copy after a Greek bronze original by Lysippus c. 330 BC. The alabaster mantle is modern |
Name | , Aristotélēs |
Birth date | 384 BCStageira, Chalcidice |
Death date | 322 BC (age 61 or 62)Euboea |
School tradition | Peripatetic schoolAristotelianism |
Main interests | Physics, Metaphysics, Poetry, Theatre, Music, Rhetoric, Politics, Government, Ethics, Biology, Zoology |
Notable ideas | Golden mean, Reason, Logic, Syllogism, Passion |
Influences | Parmenides, Socrates, Plato, Heraclitus, Democritus |
Influenced | Virtually all Western philosophy that came after his works; Alexander the Great, Avicenna, Averroes, Maimonides, Albertus Magnus, Thomas Aquinas, Duns Scotus, Ptolemy, Copernicus, Galileo, and most of Islamic philosophy, Jewish philosophy, Christian philosophy, science and more.... |
Aristotle's views on the physical sciences profoundly shaped medieval scholarship, and their influence extended well into the Renaissance, although they were ultimately replaced by Newtonian physics. In the zoological sciences, some of his observations were confirmed to be accurate only in the 19th century. His works contain the earliest known formal study of logic, which was incorporated in the late 19th century into modern formal logic. In metaphysics, Aristotelianism had a profound influence on philosophical and theological thinking in the Islamic and Jewish traditions in the Middle Ages, and it continues to influence Christian theology, especially the scholastic tradition of the Catholic Church. His ethics, though always influential, gained renewed interest with the modern advent of virtue ethics. All aspects of Aristotle's philosophy continue to be the object of active academic study today. Though Aristotle wrote many elegant treatises and dialogues (Cicero described his literary style as "a river of gold"), it is thought that the majority of his writings are now lost and only about one-third of the original works have survived.
Aristotle was appointed as the head of the royal academy of Macedon. During that time he gave lessons not only to Alexander, but also to two other future kings: Ptolemy and Cassander. In his Politics, Aristotle states that only one thing could justify monarchy, and that was if the virtue of the king and his family were greater than the virtue of the rest of the citizens put together. Tactfully, he included the young prince and his father in that category. Aristotle encouraged Alexander toward eastern conquest, and his attitude towards Persia was unabashedly ethnocentric. In one famous example, he counsels Alexander to be 'a leader to the Greeks and a despot to the barbarians, to look after the former as after friends and relatives, and to deal with the latter as with beasts or plants'.
By 335 BC he had returned to Athens, establishing his own school there known as the Lyceum. Aristotle conducted courses at the school for the next twelve years. While in Athens, his wife Pythias died and Aristotle became involved with Herpyllis of Stageira, who bore him a son whom he named after his father, Nicomachus. According to the Suda, he also had an eromenos, Palaephatus of Abydus.
It is during this period in Athens from 335 to 323 BC when Aristotle is believed to have composed many of his works. Aristotle wrote many dialogues, only fragments of which survived. The works that have survived are in treatise form and were not, for the most part, intended for widespread publication, as they are generally thought to be lecture aids for his students. His most important treatises include Physics, Metaphysics, Nicomachean Ethics, Politics, De Anima (On the Soul) and Poetics.
Aristotle not only studied almost every subject possible at the time, but made significant contributions to most of them. In physical science, Aristotle studied anatomy, astronomy, embryology, geography, geology, meteorology, physics and zoology. In philosophy, he wrote on aesthetics, ethics, government, metaphysics, politics, economics, psychology, rhetoric and theology. He also studied education, foreign customs, literature and poetry. His combined works constitute a virtual encyclopedia of Greek knowledge. It has been suggested that Aristotle was probably the last person to know everything there was to be known in his own time.
Near the end of Alexander's life, Alexander began to suspect plots against himself, and threatened Aristotle in letters. Aristotle had made no secret of his contempt for Alexander's pretense of divinity, and the king had executed Aristotle's grandnephew Callisthenes as a traitor. A widespread tradition in antiquity suspected Aristotle of playing a role in Alexander's death, but there is little evidence for this.
Upon Alexander's death, anti-Macedonian sentiment in Athens once again flared. Eurymedon the hierophant denounced Aristotle for not holding the gods in honor. Aristotle fled the city to his mother's family estate in Chalcis, explaining, "I will not allow the Athenians to sin twice against philosophy," a reference to Athens's prior trial and execution of Socrates. He died in Euboea of natural causes within the year (in 322 BC). Aristotle named chief executor his student Antipater and left a will in which he asked to be buried next to his wife.
With the Prior Analytics, Aristotle is credited with the earliest study of formal logic, and his conception of it was the dominant form of Western logic until 19th century advances in mathematical logic. Kant stated in the Critique of Pure Reason that Aristotle's theory of logic completely accounted for the core of deductive inference.
The order of the books (or the teachings from which they are composed) is not certain, but this list was derived from analysis of Aristotle's writings. It goes from the basics, the analysis of simple terms in the Categories, the analysis of propositions and their elementary relations in On Interpretation, to the study of more complex forms, namely, syllogisms (in the Analytics) and dialectics (in the Topics and Sophistical Refutations). The first three treatises form the core of the logical theory stricto sensu: the grammar of the language of logic and the correct rules of reasoning. There is one volume of Aristotle's concerning logic not found in the Organon, namely the fourth book of Metaphysics.
In Aristotle's terminology, "natural philosophy" is a branch of philosophy examining the phenomena of the natural world, and includes fields that would be regarded today as physics, biology and other natural sciences. In modern times, the scope of philosophy has become limited to more generic or abstract inquiries, such as ethics and metaphysics, in which logic plays a major role. Today's philosophy tends to exclude empirical study of the natural world by means of the scientific method. In contrast, Aristotle's philosophical endeavors encompassed virtually all facets of intellectual inquiry.
In the larger sense of the word, Aristotle makes philosophy coextensive with reasoning, which he also would describe as "science". Note, however, that his use of the term science carries a different meaning than that covered by the term "scientific method". For Aristotle, "all science (dianoia) is either practical, poetical or theoretical" (Metaphysics 1025b25). By practical science, he means ethics and politics; by poetical science, he means the study of poetry and the other fine arts; by theoretical science, he means physics, mathematics and metaphysics.
If logic (or "analytics") is regarded as a study preliminary to philosophy, the divisions of Aristotelian philosophy would consist of: (1) Logic; (2) Theoretical Philosophy, including Metaphysics, Physics and Mathematics; (3) Practical Philosophy and (4) Poetical Philosophy.
In the period between his two stays in Athens, between his times at the Academy and the Lyceum, Aristotle conducted most of the scientific thinking and research for which he is renowned today. In fact, most of Aristotle's life was devoted to the study of the objects of natural science. Aristotle's metaphysics contains observations on the nature of numbers but he made no original contributions to mathematics. He did, however, perform original research in the natural sciences, e.g., botany, zoology, physics, astronomy, chemistry, meteorology, and several other sciences.
Aristotle's writings on science are largely qualitative, as opposed to quantitative. Beginning in the 16th century, scientists began applying mathematics to the physical sciences, and Aristotle's work in this area was deemed hopelessly inadequate. His failings were largely due to the absence of concepts like mass, velocity, force and temperature. He had a conception of speed and temperature, but no quantitative understanding of them, which was partly due to the absence of basic experimental devices, like clocks and thermometers.
His writings provide an account of many scientific observations, a mixture of precocious accuracy and curious errors. For example, in his History of Animals he claimed that human males have more teeth than females. In a similar vein, John Philoponus, and later Galileo, showed by simple experiments that Aristotle's theory that a heavier object falls faster than a lighter object is incorrect. On the other hand, Aristotle refuted Democritus's claim that the Milky Way was made up of "those stars which are shaded by the earth from the sun's rays," pointing out (correctly, even if such reasoning was bound to be dismissed for a long time) that, given "current astronomical demonstrations" that "the size of the sun is greater than that of the earth and the distance of the stars from the earth many times greater than that of the sun, then...the sun shines on all the stars and the earth screens none of them."
In places, Aristotle goes too far in deriving 'laws of the universe' from simple observation and over-stretched reason. Today's scientific method assumes that such thinking without sufficient facts is ineffective, and that discerning the validity of one's hypothesis requires far more rigorous experimentation than that which Aristotle used to support his laws.
Aristotle also had some scientific blind spots. He posited a geocentric cosmology that we may discern in selections of the Metaphysics, which was widely accepted up until the 16th century. From the 3rd century to the 16th century, the dominant view held that the Earth was the center of the universe (geocentrism).
Since he was perhaps the philosopher most respected by European thinkers during and after the Renaissance, these thinkers often took Aristotle's erroneous positions as given, which held back science in this epoch. However, Aristotle's scientific shortcomings should not mislead one into forgetting his great advances in the many scientific fields. For instance, he founded logic as a formal science and created foundations to biology that were not superseded for two millennia. Moreover, he introduced the fundamental notion that nature is composed of things that change and that studying such changes can provide useful knowledge of underlying constants.
Each of the four earthly elements has its natural place; the earth at the centre of the universe, then water, then air, then fire. When they are out of their natural place they have natural motion, requiring no external cause, which is towards that place; so bodies sink in water, air bubbles rise up, rain falls, flame rises in air. The heavenly element has perpetual circular motion.
Motion in Aristotle is defined in his Physics in a way which is quite different from modern science, and Aristotle's understanding of motion is closely connected to his actuality-potentiality distinction (see below concerning metaphysics). Taken literally, Aristotle defines motion as the actuality of a potentiality as such. What Aristotle meant is the subject of several different interpretations, but because actuality and potentiality are normally opposites in Aristotle, interpreters either say that the wording which has come down to us is wrong, or that the addition of the "as such" to the definition is critical to understanding it.
===Causality, The Four Causes===
Additionally, things can be causes of one another, causing each other reciprocally, as hard work causes fitness and vice versa, although not in the same way or function, the one is as the beginning of change, the other as the goal. (Thus Aristotle first suggested a reciprocal or circular causality as a relation of mutual dependence or influence of cause upon effect). Moreover, Aristotle indicated that the same thing can be the cause of contrary effects; its presence and absence may result in different outcomes. Simply it is the goal or purpose that brings about an event (not necessarily a mental goal). Taking our two dominos, it requires someone to intentionally knock the dominos over as they cannot fall themselves.
Aristotle marked two modes of causation: proper (prior) causation and accidental (chance) causation. All causes, proper and incidental, can be spoken as potential or as actual, particular or generic. The same language refers to the effects of causes, so that generic effects assigned to generic causes, particular effects to particular causes, operating causes to actual effects. Essentially, causality does not suggest a temporal relation between the cause and the effect.
There is also more specific kind of chance, which Aristotle names "luck", that can only apply to human beings, since it is in the sphere of moral actions. According to Aristotle, luck must involve choice (and thus deliberation), and only humans are capable of deliberation and choice. "What is not capable of action cannot do anything by chance".
With regard to the change (kinesis) and its causes now, as he defines in his Physics and On Generation and Corruption 319b-320a, he distinguishes the coming to be from: # growth and diminution, which is change in quantity; # locomotion, which is change in space; and # alteration, which is change in quality.
The coming to be is a change where nothing persists of which the resultant is a property. In that particular change he introduces the concept of potentiality (dynamis) and actuality (entelecheia) in association with the matter and the form.
Referring to potentiality, this is what a thing is capable of doing, or being acted upon, if the conditions are right and it is not prevented by something else. For example, the seed of a plant in the soil is potentially (dynamei) plant, and if is not prevented by something, it will become a plant. Potentially beings can either 'act' (poiein) or 'be acted upon' (paschein), which can be either innate or learned. For example, the eyes possess the potentiality of sight (innate – being acted upon), while the capability of playing the flute can be possessed by learning (exercise – acting).
Actuality is the fulfillment of the end of the potentiality. Because the end (telos) is the principle of every change, and for the sake of the end exists potentiality, therefore actuality is the end. Referring then to our previous example, we could say that an actuality is when a plant does one of the activities that plants do.
"For that for the sake of which a thing is, is its principle, and the becoming is for the sake of the end; and the actuality is the end, and it is for the sake of this that the potentiality is acquired. For animals do not see in order that they may have sight, but they have sight that they may see."In summary, the matter used to make a house has potentiality to be a house and both the activity of building and the form of the final house are actualities, which is also a final cause or end. Then Aristotle proceeds and concludes that the actuality is prior to potentiality in formula, in time and in substantiality.
With this definition of the particular substance (i.e., matter and form), Aristotle tries to solve the problem of the unity of the beings, for example, "what is it that makes a man one"? Since, according to Plato there are two Ideas: animal and biped, how then is man a unity? However, according to Aristotle, the potential being (matter) and the actual one (form) are one and the same thing.
Aristotle's predecessor, Plato, argued that all things have a universal form, which could be either a property, or a relation to other things. When we look at an apple, for example, we see an apple, and we can also analyze a form of an apple. In this distinction, there is a particular apple and a universal form of an apple. Moreover, we can place an apple next to a book, so that we can speak of both the book and apple as being next to each other.
Plato argued that there are some universal forms that are not a part of particular things. For example, it is possible that there is no particular good in existence, but "good" is still a proper universal form. Bertrand Russell is a contemporary philosopher who agreed with Plato on the existence of "uninstantiated universals".
Aristotle disagreed with Plato on this point, arguing that all universals are instantiated. Aristotle argued that there are no universals that are unattached to existing things. According to Aristotle, if a universal exists, either as a particular or a relation, then there must have been, must be currently, or must be in the future, something on which the universal can be predicated. Consequently, according to Aristotle, if it is not the case that some universal can be predicated to an object that exists at some period of time, then it does not exist.
In addition, Aristotle disagreed with Plato about the location of universals. As Plato spoke of the world of the forms, a location where all universal forms subsist, Aristotle maintained that universals exist within each thing on which each universal is predicated. So, according to Aristotle, the form of apple exists within each apple, rather than in the world of the forms.
Aristotle is the earliest natural historian whose work has survived in some detail. Aristotle certainly did research on the natural history of Lesbos, and the surrounding seas and neighbouring areas. The works that reflect this research, such as History of Animals, Generation of Animals, and Parts of Animals, contain some observations and interpretations, along with sundry myths and mistakes. The most striking passages are about the sea-life visible from observation on Lesbos and available from the catches of fishermen. His observations on catfish, electric fish (Torpedo) and angler-fish are detailed, as is his writing on cephalopods, namely, Octopus, Sepia (cuttlefish) and the paper nautilus (Argonauta argo). His description of the hectocotyl arm was about two thousand years ahead of its time, and widely disbelieved until its rediscovery in the 19th century. He separated the aquatic mammals from fish, and knew that sharks and rays were part of the group he called Selachē (selachians).
Another good example of his methods comes from the Generation of Animals in which Aristotle describes breaking open fertilized chicken eggs at intervals to observe when visible organs were generated.
He gave accurate descriptions of ruminants' four-chambered fore-stomachs, and of the ovoviviparous embryological development of the hound shark Mustelus mustelus.
For Charles Singer, "Nothing is more remarkable than [Aristotle's] efforts to [exhibit] the relationships of living things as a scala naturae"
Aristotle believed that intellectual purposes, i.e., final causes, guided all natural processes. Such a teleological view gave Aristotle cause to justify his observed data as an expression of formal design. Noting that "no animal has, at the same time, both tusks and horns," and "a single-hooved animal with two horns I have never seen," Aristotle suggested that Nature, giving no animal both horns and tusks, was staving off vanity, and giving creatures faculties only to such a degree as they are necessary. Noting that ruminants had multiple stomachs and weak teeth, he supposed the first was to compensate for the latter, with Nature trying to preserve a type of balance.
In a similar fashion, Aristotle believed that creatures were arranged in a graded scale of perfection rising from plants on up to man, the scala naturae or Great Chain of Being. His system had eleven grades, arranged according "to the degree to which they are infected with potentiality", expressed in their form at birth. The highest animals laid warm and wet creatures alive, the lowest bore theirs cold, dry, and in thick eggs.
Aristotle also held that the level of a creature's perfection was reflected in its form, but not preordained by that form. Ideas like this, and his ideas about souls, are not regarded as science at all in modern times.
He placed emphasis on the type(s) of soul an organism possessed, asserting that plants possess a vegetative soul, responsible for reproduction and growth, animals a vegetative and a sensitive soul, responsible for mobility and sensation, and humans a vegetative, a sensitive, and a rational soul, capable of thought and reflection.
Aristotle, in contrast to earlier philosophers, but in accordance with the Egyptians, placed the rational soul in the heart, rather than the brain. Notable is Aristotle's division of sensation and thought, which generally went against previous philosophers, with the exception of Alcmaeon.
Rather than focus on formal causes, as Aristotle did, Theophrastus suggested a mechanistic scheme, drawing analogies between natural and artificial processes, and relying on Aristotle's concept of the efficient cause. Theophrastus also recognized the role of sex in the reproduction of some higher plants, though this last discovery was lost in later ages.
The first medical teacher at Alexandria, Herophilus of Chalcedon, corrected Aristotle, placing intelligence in the brain, and connected the nervous system to motion and sensation. Herophilus also distinguished between veins and arteries, noting that the latter pulse while the former do not. Though a few ancient atomists such as Lucretius challenged the teleological viewpoint of Aristotelian ideas about life, teleology (and after the rise of Christianity, natural theology) would remain central to biological thought essentially until the 18th and 19th centuries. Ernst Mayr claimed that there was "nothing of any real consequence in biology after Lucretius and Galen until the Renaissance." Aristotle's ideas of natural history and medicine survived, but they were generally taken unquestioningly.
Aristotle considered ethics to be a practical rather than theoretical study, i.e., one aimed at doing good rather than knowing for its own sake. He wrote several treatises on ethics, including most notably, the Nicomachean Ethics.
Aristotle taught that virtue has to do with the proper function (ergon) of a thing. An eye is only a good eye in so much as it can see, because the proper function of an eye is sight. Aristotle reasoned that humans must have a function specific to humans, and that this function must be an activity of the psuchē (normally translated as soul) in accordance with reason (logos). Aristotle identified such an optimum activity of the soul as the aim of all human deliberate action, eudaimonia, generally translated as "happiness" or sometimes "well being". To have the potential of ever being happy in this way necessarily requires a good character (ēthikē aretē), often translated as moral (or ethical) virtue (or excellence).
Aristotle taught that to achieve a virtuous and potentially happy character requires a first stage of having the fortune to be habituated not deliberately, but by teachers, and experience, leading to a later stage in which one consciously chooses to do the best things. When the best people come to live life this way their practical wisdom (phronēsis) and their intellect (nous) can develop with each other towards the highest possible human virtue, the wisdom of an accomplished theoretical or speculative thinker, or in other words, a philosopher.
The common modern understanding of a political community as a modern state is quite different to Aristotle's understanding. Although he was aware of the existence and potential of larger empires, the natural community according to Aristotle was the city (polis) which functions as a political "community" or "partnership" (koinōnia). The aim of the city is not just to avoid injustice or for economic stability, but rather to allow at least some citizens the possibility to live a good life, and to perform beautiful acts: "The political partnership must be regarded, therefore, as being for the sake of noble actions, not for the sake of living together." This is distinguished from modern approaches, beginning with social contract theory, according to which individuals leave the state of nature because of "fear of violent death" or its "inconveniences."
While it is believed that Aristotle's Poetics comprised two books – one on comedy and one on tragedy – only the portion that focuses on tragedy has survived. Aristotle taught that tragedy is composed of six elements: plot-structure, character, style, spectacle, and lyric poetry. The characters in a tragedy are merely a means of driving the story; and the plot, not the characters, is the chief focus of tragedy. Tragedy is the imitation of action arousing pity and fear, and is meant to effect the catharsis of those same emotions. Aristotle concludes Poetics with a discussion on which, if either, is superior: epic or tragic mimesis. He suggests that because tragedy possesses all the attributes of an epic, possibly possesses additional attributes such as spectacle and music, is more unified, and achieves the aim of its mimesis in shorter scope, it can be considered superior to epic.
Aristotle was a keen systematic collector of riddles, folklore, and proverbs; he and his school had a special interest in the riddles of the Delphic Oracle and studied the fables of Aesop.
Some of the individual works within the corpus, including the Constitution of Athens, are regarded by most scholars as products of Aristotle's "school," perhaps compiled under his direction or supervision. Others, such as On Colors, may have been produced by Aristotle's successors at the Lyceum, e.g., Theophrastus and Straton. Still others acquired Aristotle's name through similarities in doctrine or content, such as the De Plantis, possibly by Nicolaus of Damascus. Other works in the corpus include medieval palmistries and astrological and magical texts whose connections to Aristotle are purely fanciful and self-promotional.
According to a distinction that originates with Aristotle himself, his writings are divisible into two groups: the "exoteric" and the "esoteric". Most scholars have understood this as a distinction between works Aristotle intended for the public (exoteric), and the more technical works intended for use within the school (esoteric). Modern scholars commonly assume these latter to be Aristotle’s own (unpolished) lecture notes (or in some cases possible notes by his students). However, one classic scholar offers an alternative interpretation. The 5th century neoplatonist Ammonius Hermiae writes that Aristotle's writing style is deliberately obscurantist so that “so that good people may for that reason stretch their mind even more, whereas empty minds that are lost through carelessness will be put to flight by the obscurity when they encounter sentences like these.” Another common assumption is that none of the exoteric works is extant – that all of Aristotle's extant writings are of the esoteric kind. Current knowledge of what exactly the exoteric writings were like is scant and dubious, though many of them may have been in dialogue form. (Fragments of some of Aristotle's dialogues have survived.) Perhaps it is to these that Cicero refers when he characterized Aristotle's writing style as "a river of gold"; it is hard for many modern readers to accept that one could seriously so admire the style of those works currently available to us.
The surviving texts of Aristotle are technical treatises from within Aristotle's school, as opposed to the dialogues and other "exoteric" texts he published more widely during his lifetime. In some cases, the Aristotelian texts were likely left in different versions and contexts (as in the overlapping parts of the Eudemian Ethics and Nicomachean Ethics), or in smaller units that could be incorporated into larger books in different ways. Because of this, a posthumous compiler and publisher may sometimes have played a significant role in arranging the text into the form we know.
One major question in the history of Aristotle's works, then, is how were the exoteric writings all lost, and how did the ones we now possess come to us? The story of the original manuscripts of the esoteric treatises is described by Strabo in his Geography and Plutarch in his Parallel Lives. The manuscripts were left from Aristotle to his successor Theophrastus, who in turn willed them to Neleus of Scepsis. Neleus supposedly took the writings from Athens to Scepsis, where his heirs let them languish in a cellar until the 1st century BC, when Apellicon of Teos discovered and purchased the manuscripts, bringing them back to Athens. According to the story, Apellicon tried to repair some of the damage that was done during the manuscripts' stay in the basement, introducing a number of errors into the text. When Lucius Cornelius Sulla occupied Athens in 86 BC, he carried off the library of Apellicon to Rome, where they were first published in 60 BC by the grammarian Tyrannion of Amisus and then by philosopher Andronicus of Rhodes.
Carnes Lord attributes the popular belief in this story to the fact that it provides "the most plausible explanation for the rapid eclipse of the Peripatetic school after the middle of the third century, and for the absence of widespread knowledge of the specialized treatises of Aristotle throughout the Hellenistic period, as well as for the sudden reappearance of a flourishing Aristotelianism during the first century B.C." Lord voices a number of reservations concerning this story, however. First, the condition of the texts is far too good for them to have suffered considerable damage followed by Apellicon's inexpert attempt at repair. Second, there is "incontrovertible evidence," Lord says, that the treatises were in circulation during the time in which Strabo and Plutarch suggest they were confined within the cellar in Scepsis. Third, the definitive edition of Aristotle's texts seems to have been made in Athens some fifty years before Andronicus supposedly compiled his. And fourth, ancient library catalogues predating Andronicus' intervention list an Aristotelian corpus quite similar to the one we currently possess. Lord sees a number of post-Aristotelian interpolations in the Politics, for example, but is generally confident that the work has come down to us relatively intact.
As the influence of the falsafa grew in the West, in part due to Gerard of Cremona's translations and the spread of Averroism, the demand for Aristotle's works grew. William of Moerbeke translated a number of them into Latin. When Thomas Aquinas wrote his theology, working from Moerbeke's translations, the demand for Aristotle's writings grew and the Greek manuscripts returned to the West, stimulating a revival of Aristotelianism in Europe to the point where Renaissance philosophy could be equated with Aristotelianism.
In accordance with the Greek theorists, the Muslims considered Aristotle to be a dogmatic philosopher, the author of a closed system, and believed that Aristotle shared with Plato essential tenets of thought. Some went so far as to credit Aristotle himself with neo-Platonic metaphysical ideas.
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