Aristotelianism

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Aristotelianism (

After retreating under criticism from modern natural philosophers, the distinctively Aristotelian idea of teleology was transmitted through Wolff and Kant to Hegel, who applied it to history as a totality. However, this project was criticized by Trendelenburg and Brentano as non-Aristotelian, Hegel's influence is now often said to be responsible for an important Aristotelian influence upon Marx.

Recent Aristotelian ethical and "practical" philosophy, such as that of Gadamer and McDowell, is often premissed upon a rejection of Aristotelianism's traditional metaphysical or theoretical philosophy. From this viewpoint, the early modern tradition of political republicanism, which views the res publica, public sphere or state as constituted by its citizens' virtuous activity, can appear thoroughly Aristotelian.

Alasdair MacIntyre is a notable Aristotelian philosopher who helped to revive virtue ethics in his book After Virtue. MacIntyre revises Aristotelianism with the argument that the highest temporal goods, which are internal to human beings, are actualized through participation in social practices.

History

Ancient Greek

The original followers of Aristotle were the members of the

Byzantine Aristotelianism emerged in the Byzantine Empire in the form of Aristotelian paraphrase: adaptations in which Aristotle's text is rephrased, reorganized, and pruned, in order to make it more easily understood. This genre was allegedly invented by Themistius in the mid-4th century, revived by Michael Psellos in the mid-11th century, and further developed by Sophonias in the late 13th to early 14th centuries.^[2]

In the

With the founding of House of Wisdom, the entire corpus of Aristotelian works that had been preserved (excluding the Eudemian Ethics, Magna Moralia and Politics) became available, along with its Greek commentators; this corpus laid a uniform foundation for Islamic Aristotelianism.^[6]

The philosopher Al-Farabi (872–950) had great influence on science and philosophy for several centuries, and in his time was widely thought second only to Aristotle in knowledge (alluded to by his title of "the Second Teacher"). His work, aimed at synthesis of philosophy and Sufism, paved the way for the work of Avicenna (980–1037).^[10] Avicenna was one of the main interpreters of Aristotle.^[11] The school of thought he founded became known as Avicennism, which was built on ingredients and conceptual building blocks that are largely Aristotelian and Neoplatonist.^[12]

At the western end of the

Although some knowledge of Aristotle seems to have lingered on in the ecclesiastical centres of western Europe after the fall of the Roman empire, by the ninth century, nearly all that was known of Aristotle consisted of Boethius's commentaries on the Organon, and a few abridgments made by Latin authors of the declining empire, Isidore of Seville and Martianus Capella.^[14] From that time until the end of the eleventh century, little progress is apparent in Aristotelian knowledge.^[14]

The renaissance of the 12th century saw a major search by European scholars for new learning. James of Venice, who probably spent some years in Constantinople, translated Aristotle's Posterior Analytics from Greek into Latin in the mid-twelfth century,^[15] thus making the complete Aristotelian logical corpus, the Organon, available in Latin for the first time. Scholars travelled to areas of Europe that once had been under Muslim rule and still had substantial Arabic-speaking populations. From central Spain, which had returned to Christian rule in the eleventh century, scholars produced many of the Latin translations of the 12th century. The most productive of these translators was Gerard of Cremona,^[16] (c. 1114–1187), who translated 87 books,^[17] which included many of the works of Aristotle such as his Posterior Analytics, Physics, On the Heavens, On Generation and Corruption, and Meteorology. Michael Scot (c. 1175–1232) translated Averroes' commentaries on the scientific works of Aristotle.^[18]

Aristotle's physical writings began to be discussed openly. At a time when Aristotle's method was permeating all theology, these treatises were sufficient to cause his prohibition for

William of Moerbeke (c. 1215–1286) undertook a complete translation of the works of Aristotle or, for some portions, a revision of existing translations. He was the first translator of the Politics (c. 1260) from Greek into Latin. Many copies of Aristotle in Latin then in circulation were assumed to have been influenced by Averroes, who was suspected of being a source of philosophical and theological errors found in the earlier translations of Aristotle. Such claims were without merit, however, as the Alexandrian Aristotelianism of Averroes followed "the strict study of the text of Aristotle, which was introduced by Avicenna, [because] a large amount of traditional Neoplatonism was incorporated with the body of traditional Aristotelianism".^[21]

Albertus Magnus (c. 1200–1280) was among the first medieval scholars to apply Aristotle's philosophy to Christian thought. He produced paraphrases of most of the works of Aristotle available to him.^[22] He digested, interpreted and systematized the whole of Aristotle's works, gleaned from the Latin translations and notes of the Arabian commentators, in accordance with Church doctrine. His efforts resulted in the formation of a Christian reception of Aristotle in the Western Europe.^[22] Albertus did not repudiate Plato. In that, he belonged to the dominant tradition of philosophy that preceded him, namely the "concordist tradition",^[23] which sought to harmonize Aristotle with Plato through interpretation (see for example Porphyry's On Plato and Aristotle Being Adherents of the Same School). Albertus famously wrote:

"Scias quod non perficitur homo in philosophia nisi ex scientia duarum philosophiarum: Aristotelis et Platonis." (Metaphysics, I, tr. 5, c. 5) (Know that a man is not perfected in philosophy if it weren't for the knowledge of the two philosophers, Aristotle and Plato)

Thomas Aquinas (1225–1274), the pupil of Albertus Magnus, wrote a dozen commentaries on the works of Aristotle.^[24] Thomas was emphatically Aristotelian, he adopted Aristotle's analysis of physical objects, his view of place, time and motion, his proof of the prime mover, his cosmology, his account of sense perception and intellectual knowledge, and even parts of his moral philosophy.^[24] The philosophical school that arose as a legacy of the work of Thomas Aquinas was known as Thomism, and was especially influential among the Dominicans, and later, the Jesuits.^[24]

Using Albert's and Thomas's commentaries, as well as Marsilius of Padua's Defensor pacis, 14th-century scholar Nicole Oresme translated Aristotle's moral works into French and wrote extensively comments on them.

Modern era

After retreating under criticism from modern natural philosophers, the distinctively Aristotelian idea of

Ethics

Aristotelianism is understood by its proponents as critically developing Plato's theories.^{[dubious – discuss][27]} Some recent Aristotelian ethical and 'practical' philosophy, such as that of Gadamer and McDowell, is often premised upon a rejection of Aristotelianism's traditional metaphysical or theoretical philosophy.^{[citation needed]} From this viewpoint, the early modern tradition of political republicanism, which views the res publica, public sphere or state as constituted by its citizens' virtuous activity, can appear thoroughly Aristotelian.^{[citation needed]}

Mortimer J. Adler described Aristotle's Nicomachean Ethics as a "unique book in the Western tradition of moral philosophy, the only ethics that is sound, practical, and undogmatic."^[28]

The contemporary Aristotelian philosopher

Neo-Aristotelianism in meta-ontology holds that the goal of ontology is to determine which entities are fundamental and how the non-fundamental entities depend on them.^[33] The concept of fundamentality is usually defined in terms of metaphysical grounding. Fundamental entities are different from non-fundamental entities because they are not grounded in other entities.^[33] For example, it is sometimes held that elementary particles are more fundamental than the macroscopic objects (like chairs and tables) they compose. This is a claim about the grounding-relation between microscopic and macroscopic objects.

These ideas go back to Aristotle's thesis that entities from different ontological categories have different degrees of fundamentality. For example, substances have the highest degree of fundamentality because they exist in themselves. Properties, on the other hand, are less fundamental because they depend on substances for their existence.^[34]

Jonathan Schaffer's priority monism is a recent form of neo-Aristotelian ontology. He holds that there exists only one thing on the most fundamental level: the world as a whole. This thesis does not deny our common-sense intuition that the distinct objects we encounter in our everyday affairs like cars or other people exist. It only denies that these objects have the most fundamental form of existence.^[35]

Problem of universals

The

David Malet Armstrong was a modern defender of Aristotelianism on the problem of universals. States of affairs are the basic building blocks of his ontology, and have particulars and universals as their constituents. Armstrong is an immanent realist in the sense that he holds that a universal exists only insofar as it is a constituent of at least one actual state of affairs. Universals without instances are not part of the world.^[37]

Taking a realist approach to universals also allows an Aristotelian realist philosophy of mathematics, according to which mathematics is a science of properties that are instantiated in the real (including physical) world, such as quantitative and structural properties.^[38]

See also

Notes

Further reading

• ISBN 978-0-684-83823-6
  .
• ISBN 0-02-500330-5
  .
• Chappell, Timothy (ed.), Values and Virtues: Aristotelianism in Contemporary Ethics, Oxford University Press, 2006.
• Ferrarin, Alfredo, Hegel and Aristotle, Cambridge University Press, 2001.
• Kenny, Anthony, Essays on the Aristotelian Tradition, Oxford University Press, 2001.
• Knight, Kelvin, Aristotelian Philosophy: Ethics and Politics from Aristotle to MacIntyre, Polity Press, 2007.
  ISBN 978-0-7456-1976-7
  .
• Knight, Kelvin & Paul Blackledge (eds.), Revolutionary Aristotelianism: Ethics, Resistance and Utopia, Lucius & Lucius (Stuttgart, Germany), 2008.
• Lobkowicz, Nicholas, Theory and Practice: History of a Concept from Aristotle to Marx, University of Notre Dame Press, 1967.
• MacIntyre, Alasdair, After Virtue: A Study in Moral Theory, University of Notre Dame Press, 1984 / Duckworth, 1985 (2nd edn.).
• MacIntyre, Alasdair, Whose Justice? Which Rationality?, University of Notre Dame Press / Duckworth, 1988.
• MacIntyre, Alasdair, Three Rival Versions of Moral Enquiry: Encyclopaedia, Genealogy, and Tradition, University of Notre Dame Press / Duckworth, 1990.
• MacIntyre, Alasdair, 'The Theses on Feuerbach: A Road Not Taken', in Kelvin Knight (ed.), The MacIntyre Reader, University of Notre Dame Press / Polity Press, 1998.
• MacIntyre, Alasdair, Dependent Rational Animals: Why Human Beings Need the Virtues, Open Court / Duckworth, 1999.
• MacIntyre, Alasdair, 'Natural Law as Subversive: The Case of Aquinas' and 'Rival Aristotles: 1. Aristotle Against Some Renaissance Aristotelians; 2. Aristotle Against Some Modern Aristotelians', in MacIntyre, Ethics and Politics: Selected Essays volume 2, Cambridge University Press, 2006.
• Moraux, Paul, Der Aristotelismus bei den Griechen, Von Andronikos bis Alexander von Aphrodisias: Vol. I: Die Renaissance des Aristotelismus im I. Jh.v. Chr. (1973); Vol. II: Der Aristotelismus im I. und II. Jh.n. Chr. (1984); Vol. III: Alexander von Aphrodisias (2001) – Edited by Jürgen Wiesner, with a chapter on Ethics by Robert W. Sharples.
• Riedel, Manfred (ed.), Rehabilitierung der praktischen Philosophie, Rombach, volume 1, 1972; volume 2, 1974.
• Ritter, Joachim, Metaphysik und Politik: Studien zu Aristoteles und Hegel, Suhrkamp, 1977.
• ISBN 0671201581
• Schrenk, Lawrence P. (ed.), Aristotle in Late Antiquity, Catholic University of America Press, 1994.
• Sharples, R. W. (ed.), Whose Aristotle? Whose Aristotelianism?, Ashgate, 2001.
• Shute, Richard, On the History of the Process by Which the Aristotelian Writings Arrived at Their Present Form, Arno Press, 1976 (originally 1888).
• Sorabji, Richard (ed.), Aristotle Transformed: The Ancient Commentators and Their Influence, Duckworth, 1990.
• Stocks, John Leofric, Aristotelianism, Harrap, 1925.
• Veatch, Henry B.
  , Rational Man: A Modern Interpretation of Aristotelian Ethics, Indiana University Press, 1962.

External links

Wikimedia Commons has media related to Aristotelianism.

• The Rediscovery of the Corpus Aristotelicum and the Birth of Aristotelianism with an annotated bibliography
• Clayton, Edward. (2005). Political Philosophy of Alasdair MacIntyre, Internet Encyclopedia of Philosophy
• International Society for MacIntyrean Enquiry