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Single Idea 5213
[filed under theme 20. Action / C. Motives for Action / 4. Responsibility for Actions
]
Full Idea
When a man repents of an act done through ignorance, he is considered to have acted involuntarily; but a man who does not repent of such an act is another case, so he may be said to have acted non-voluntarily.
Gist of Idea
If you repent of an act done through ignorance, you acted involuntarily, not non-voluntarily
Source
Aristotle (Nicomachean Ethics [c.334 BCE], 1110b22)
Book Ref
Aristotle: 'Ethics (Nicomachean)', ed/tr. ThomsonJ A K/TredennickH [Penguin 1976], p.113
A Reaction
It strikes me as crucial to virtue theory that how you acted could be partly decided by your attitude AFTER the event. There is a 'residue' (Hursthouse) to every action, of guilt, pride etc. 'Voluntary' evidently has internal/external components.
The
1145 ideas
from Aristotle
13121
|
Substance,Quantity,Quality,Relation,Place,Time,Being-in-a-position,Having,Doing,Being affected
[Aristotle, by Westerhoff]
|
11286
|
Primary being must be more than mere indeterminate ultimate subject of predication
[Politis on Aristotle]
|
3311
|
The categories (substance, quality, quantity, relation, action, passion, place, time) peter out inconsequentially
[Benardete,JA on Aristotle]
|
16116
|
Aristotle derived categories as answers to basic questions about nature, size, quality, location etc.
[Aristotle, by Gill,ML]
|
16155
|
Aristotle promoted the importance of properties and objects (rather than general and particular)
[Aristotle, by Frede,M]
|
16154
|
Aristotle gave up his earlier notion of individuals, because it relied on universals
[Aristotle, by Frede,M]
|
16091
|
Is primary substance just an ultimate subject, or some aspect of a complex body?
[Aristotle, by Gill,ML]
|
11280
|
Primary being is 'that which lies under', or 'particular substance'
[Aristotle, by Politis]
|
16140
|
Secondary substances do have subjects, so they are not ultimate in the ontology
[Aristotle, by Frede,M]
|
10965
|
In earlier Aristotle the substances were particulars, not kinds
[Aristotle, by Lawson-Tancred]
|
8287
|
Earlier Aristotle had objects as primary substances, but later he switched to substantial form
[Aristotle, by Lowe]
|
12361
|
Primary substances are ontological in 'Categories', and explanatory in 'Metaphysics'
[Aristotle, by Wedin]
|
12349
|
Only what can be said of many things is a predicable
[Aristotle, by Wedin]
|
3315
|
Aristotle denigrates the category of relation, but for modern absolutists self-relation is basic
[Benardete,JA on Aristotle]
|
21345
|
Aristotle said relations are not substances, so (if they exist) they must be accidents
[Aristotle, by Heil]
|
11032
|
Some things said 'of' a subject are not 'in' the subject
[Aristotle]
|
11033
|
Predications of predicates are predications of their subjects
[Aristotle]
|
11034
|
The differentiae of genera which are different are themselves different in kind
[Aristotle]
|
11035
|
There are ten basic categories for thinking about things
[Aristotle]
|
11036
|
A 'primary' substance is in each subject, with species or genera as 'secondary' substances
[Aristotle]
|
11037
|
Colour must be in an individual body, or it is not embodied
[Aristotle]
|
11038
|
We call them secondary 'substances' because they reveal the primary substances
[Aristotle]
|
12351
|
Genus and species are substances, because only they reveal the primary substance
[Aristotle, by Wedin]
|
12350
|
Things are called 'substances' because they are subjects for everything else
[Aristotle]
|
11039
|
A primary substance reveals a 'this', which is an individual unit
[Aristotle]
|
11837
|
Some predicates signify qualification of a substance, others the substance itself
[Aristotle]
|
1694
|
Substances have no opposites, and don't come in degrees (including if the substance is a man)
[Aristotle]
|
11040
|
A single substance can receive contrary properties
[Aristotle]
|
11041
|
Some quantities are discrete, like number, and others continuous, like lines, time and space
[Aristotle]
|
11042
|
Parts of a line join at a point, so it is continuous
[Aristotle]
|
1695
|
Without extensive examination firm statements are hard, but studying the difficulties is profitable
[Aristotle]
|
11043
|
It is not possible for fire to be cold or snow black
[Aristotle]
|
1696
|
Change goes from possession to loss (as in baldness), but not the other way round
[Aristotle]
|
1697
|
The contrary of good is bad, but the contrary of bad is either good or another evil
[Aristotle]
|
1698
|
Both sides of contraries need not exist (as health without sickness, white without black)
[Aristotle]
|
11044
|
One is prior to two, because its existence is implied by two
[Aristotle]
|
1699
|
A thing is prior to another if it implies its existence
[Aristotle]
|
18366
|
Of interdependent things, the prior one causes the other's existence
[Aristotle]
|
18367
|
A true existence statement has its truth caused by the existence of the thing
[Aristotle]
|
1700
|
There are six kinds of change: generation, destruction, increase, diminution, alteration, change of place
[Aristotle]
|
16739
|
Four species of quality: states, capacities, affects, and forms
[Aristotle, by Pasnau]
|
21360
|
Unobservant thinkers tend to dogmatise using insufficient facts
[Aristotle]
|
13210
|
Wood is potentially divided through and through, so what is there in the wood besides the division?
[Aristotle]
|
13211
|
If a body is endlessly divided, is it reduced to nothing - then reassembled from nothing?
[Aristotle]
|
16100
|
True change is in a thing's logos or its matter, not in its qualities
[Aristotle]
|
16101
|
A change in qualities is mere alteration, not true change
[Aristotle]
|
16572
|
Does the pure 'this' come to be, or the 'this-such', or 'so-great', or 'somewhere'?
[Aristotle]
|
16573
|
Philosophers have worried about coming-to-be from nothing pre-existing
[Aristotle]
|
16595
|
If each thing can cease to be, why hasn't absolutely everything ceased to be long ago?
[Aristotle]
|
13212
|
Infinity is only potential, never actual
[Aristotle]
|
13213
|
All comings-to-be are passings-away, and vice versa
[Aristotle]
|
13214
|
The substratum changing to a contrary is the material cause of coming-to-be
[Aristotle]
|
12133
|
If the substratum persists, it is 'alteration'; if it doesn't, it is 'coming-to-be' or 'passing-away'
[Aristotle]
|
13215
|
If a perceptible substratum persists, it is 'alteration'; coming-to-be is a complete change
[Aristotle]
|
12134
|
Matter is the substratum, which supports both coming-to-be and alteration
[Aristotle]
|
13216
|
Matter is the limit of points and lines, and must always have quality and form
[Aristotle]
|
13220
|
Bodies are endlessly divisible
[Aristotle]
|
13221
|
Existence is either potential or actual
[Aristotle]
|
17994
|
The primary matter is the substratum for the contraries like hot and cold
[Aristotle]
|
16717
|
Which of the contrary features of a body are basic to it?
[Aristotle]
|
16594
|
The Four Elements must change into one another, or else alteration is impossible
[Aristotle]
|
13223
|
Fire is hot and dry; Air is hot and moist; Water is cold and moist; Earth is cold and dry
[Aristotle]
|
13224
|
There couldn't be just one element, which was both water and air at the same time
[Aristotle]
|
13226
|
An Order controls all things
[Aristotle]
|
13227
|
Being is better than not-being
[Aristotle]
|
13228
|
There is no time without movement
[Aristotle]
|
5507
|
Aristotle led to the view that there are several souls, all somewhat physical
[Aristotle, by Martin/Barresi]
|
2683
|
Aristotle has a problem fitting his separate reason into the soul, which is said to be the form of the body
[Ackrill on Aristotle]
|
17711
|
Our minds take on the form of what is being perceived
[Aristotle, by Mares]
|
16646
|
To understand a triangle summing to two right angles, we need to know the essence of a line
[Aristotle]
|
16647
|
Demonstration starts from a definition of essence, so we can derive (or conjecture about) the properties
[Aristotle]
|
1710
|
Emotion involves the body, thinking uses the mind, imagination hovers between them
[Aristotle]
|
24039
|
All the emotions seem to involve the body, simultaneously with the feeling
[Aristotle]
|
24040
|
Scientists explain anger by the matter, dialecticians by the form and the account
[Aristotle]
|
1714
|
Mind involves movement, perception, incorporeality
[Aristotle]
|
24044
|
Movement can be intrinsic (like a ship) or relative (like its sailors)
[Aristotle]
|
24045
|
Movement is spatial, alteration, withering or growth
[Aristotle]
|
24046
|
Understanding is impossible, if it involves the understanding having parts
[Aristotle]
|
24047
|
An account is either a definition or a demonstration
[Aristotle]
|
24048
|
Demonstrations move from starting-points to deduced conclusions
[Aristotle]
|
24049
|
Thinkers place the soul within the body, but never explain how they are attached
[Aristotle]
|
1514
|
Early thinkers concentrate on the soul but ignore the body, as if it didn't matter what body received the soul
[Aristotle]
|
1717
|
If the soul is composed of many physical parts, it can't be a true unity
[Aristotle]
|
24050
|
If soul is separate from body, why does it die when the body dies?
[Aristotle]
|
1718
|
Does the mind think or pity, or does the whole man do these things?
[Aristotle]
|
24051
|
Soul is seen as what moves, or what is least physical, or a combination of elements
[Aristotle]
|
24052
|
From one thing alone we can infer its contrary
[Aristotle]
|
24053
|
If a soul have parts, what unites them?
[Aristotle]
|
1721
|
What unifies the soul would have to be a super-soul, which seems absurd
[Aristotle]
|
24055
|
Matter is potential, form is actual
[Aristotle]
|
12086
|
Psuché is the form and actuality of a body which potentially has life
[Aristotle]
|
13275
|
The soul and the body are inseparable, like the imprint in some wax
[Aristotle]
|
16752
|
Sight is the essence of the eye, fitting its definition; the eye itself is just the matter
[Aristotle]
|
24056
|
The soul (or parts of it) is not separable from the body
[Aristotle]
|
1724
|
Perception necessitates pleasure and pain, which necessitates appetite
[Aristotle]
|
24057
|
What is prior is always potentially present in what is next in order
[Aristotle]
|
16754
|
The soul is the cause or source of movement, the essence of body, and its end
[Aristotle]
|
24058
|
The substance is the cause of a thing's being
[Aristotle]
|
1725
|
Why can't we sense the senses? And why do senses need stimuli?
[Aristotle]
|
1726
|
We may think when we wish, but not perceive, because universals are within the mind
[Aristotle]
|
1727
|
Some objects of sensation are unique to one sense, where deception is impossible
[Aristotle]
|
1728
|
Many objects of sensation are common to all the senses
[Aristotle]
|
1729
|
We perceive number by the denial of continuity
[Aristotle]
|
1730
|
Why do we have many senses, and not just one?
[Aristotle]
|
1732
|
Sense organs aren't the end of sensation, or they would know what does the sensing
[Aristotle]
|
1733
|
Thinking is not perceiving, but takes the form of imagination and speculation
[Aristotle]
|
23307
|
Aristotle makes belief a part of reason, but sees desires as separate
[Aristotle, by Sorabji]
|
16723
|
Perception of sensible objects is virtually never wrong
[Aristotle]
|
5051
|
The intellect has potential to think, like a tablet on which nothing has yet been written
[Aristotle]
|
4376
|
Pleasure and pain are perceptions of things as good or bad
[Aristotle]
|
1734
|
In moral thought images are essential, to be pursued or avoided
[Aristotle]
|
1735
|
In a way the soul is everything which exists, through its perceptions and thoughts
[Aristotle]
|
24060
|
Self-controlled follow understanding, when it is opposed to desires
[Aristotle]
|
1738
|
Practical reason is based on desire, so desire must be the ultimate producer of movement
[Aristotle]
|
24061
|
If we divide the mind up according to its capacities, there are a lot of them
[Aristotle]
|
1739
|
If all movement is either pushing or pulling, there must be a still point in between where it all starts
[Aristotle]
|
24062
|
Self-moving animals must have desires, and that entails having imagination
[Aristotle]
|
24063
|
What is born has growth, a prime, and a withering away
[Aristotle]
|
1740
|
Nature does nothing in vain
[Aristotle]
|
24064
|
If something is pushed, it pushes back
[Aristotle]
|
2682
|
Aristotle thinks human life is not important enough to spend a whole life on it
[Nagel on Aristotle]
|
3548
|
Aristotle neglects the place of rules in the mature virtuous person
[Annas on Aristotle]
|
4369
|
It is not universals we must perceive for virtue, but particulars, seen as intrinsically good
[Aristotle, by Achtenberg]
|
5075
|
Aristotle said there are two levels of virtue - the conventional and the intellectual
[Taylor,R on Aristotle]
|
21047
|
Aristotle thought slavery is just if it is both necessary and natural
[Aristotle, by Sandel]
|
3559
|
For Aristotle, true self-love is love of the higher parts of one's soul
[Aristotle, by Annas]
|
18673
|
Eudaimonia is said to only have final value, where reason and virtue are also useful
[Aristotle, by Orsi]
|
2681
|
Aristotle is unsure about eudaimonia because he is unsure what people are
[Nagel on Aristotle]
|
2684
|
Aristotle needed to distinguish teleological description from teleological explanation
[Irwin on Aristotle]
|
21044
|
For Aristotle, debates about justice are debates about the good life
[Aristotle, by Sandel]
|
4117
|
Nowadays we (unlike Aristotle) seem agreed that someone can have one virtue but lack others
[Williams,B on Aristotle]
|
4326
|
Aristotle gives a superior account of rationality, because he allows emotions to participate
[Hursthouse on Aristotle]
|
4371
|
Seeing particulars as parts of larger wholes is to perceive their value
[Achtenberg on Aristotle]
|
4370
|
For Aristotle 'good' means purpose, and value is real but relational
[Achtenberg on Aristotle]
|
8007
|
Aristotle never discusses free will
[Aristotle, by MacIntyre]
|
20
|
The good is 'that at which all things aim'
[Aristotle]
|
4380
|
Not all actions aim at some good; akratic actions, for example, do not
[Burnyeat on Aristotle]
|
21
|
Moral acts are so varied that they must be convention, not nature
[Aristotle]
|
22
|
Trained minds never expect more precision than is possible
[Aristotle]
|
23
|
The masses believe, not unreasonably, that the good is pleasure
[Aristotle]
|
24
|
Honour depends too much on the person who awards it
[Aristotle]
|
4119
|
If you aim at honour, you make yourself dependent on the people to whom you wish to be superior
[Aristotle, by Williams,B]
|
25
|
You can be good while asleep, or passive, or in pain
[Aristotle]
|
26
|
Wealth is not the good, because it is only a means
[Aristotle]
|
21356
|
Piety requires us to honour truth above our friends
[Aristotle]
|
5128
|
Each category of existence has its own good, so one Good cannot unite them
[Aristotle]
|
5129
|
There should be one science of the one Good, but there are many overlapping sciences
[Aristotle]
|
5130
|
It is meaningless to speak of 'man-himself', because it has the same definition as plain 'man'
[Aristotle]
|
27
|
Eternal white is no whiter than temporary white, and it is the same with goodness
[Aristotle]
|
5131
|
Intelligence and sight, and some pleasures and honours, are candidates for being good in themselves
[Aristotle]
|
28
|
How will a vision of pure goodness make someone a better doctor?
[Aristotle]
|
18227
|
We desire final things just for themselves, and not for the sake of something else
[Aristotle]
|
5132
|
Goods like pleasure are chosen partly for happiness, but happiness is chosen just for itself
[Aristotle]
|
5133
|
Man is by nature a social being
[Aristotle]
|
30
|
Happiness is perfect and self-sufficient, the end of all action
[Aristotle]
|
5127
|
Does Aristotle say eudaimonia is the aim, or that it ought to be?
[McDowell on Aristotle]
|
5134
|
Perhaps we get a better account of happiness as the good for man if we know his function
[Aristotle]
|
31
|
If bodily organs have functions, presumably the whole person has one
[Aristotle]
|
33
|
Each named function has a distinctive excellence attached to it
[Aristotle]
|
34
|
The good for man is an activity of soul in accordance with virtue
[Aristotle]
|
35
|
A statement is true if all the data are in harmony with it
[Aristotle]
|
5135
|
Goods are external, of the soul, and of the body; those of the soul (such as action) come first
[Aristotle]
|
5136
|
Happiness seems to involve virtue, or practical reason, or wisdom, or pleasure, or external goods
[Aristotle]
|
5137
|
Many pleasures are relative to a person, but some love what is pleasant by nature, and virtue is like that
[Aristotle]
|
5138
|
The fine deeds required for happiness need external resources, like friends or wealth
[Aristotle]
|
38
|
A man can't be happy if he is ugly, or of low birth, or alone and childless
[Aristotle]
|
5139
|
If happiness can be achieved by study and effort, then it is open to anyone who is not corrupt
[Aristotle]
|
5140
|
Political science aims at the highest good, which involves creating virtue in citizens
[Aristotle]
|
5142
|
Oxen, horses and children cannot be happy, because they cannot perform fine deeds
[Aristotle]
|
39
|
Happiness needs total goodness and a complete life
[Aristotle]
|
5143
|
Some good and evil can happen to the dead, just as the living may be unaware of a disaster
[Aristotle]
|
5144
|
Happiness is activity in accordance with complete virtue, for a whole life, with adequate external goods
[Aristotle]
|
4342
|
Aristotle must hold that virtuous King Priam's life can be marred, but not ruined
[Hursthouse on Aristotle]
|
4381
|
How can an action be intrinsically good if it is a means to 'eudaimonia'?
[Ackrill on Aristotle]
|
5145
|
The rational and irrational parts of the soul are either truly separate, or merely described that way
[Aristotle]
|
5146
|
Everything that receives nourishment has a vegetative soul, with it own distinctive excellence
[Aristotle]
|
4383
|
Aristotle seems not to explain why the better syllogism is overcome in akratic actions
[Burnyeat on Aristotle]
|
5147
|
In a controlled person the receptive part of the soul is obedient, and it is in harmony in the virtuous
[Aristotle]
|
5148
|
The irrational psuché is persuadable by reason - shown by our criticism and encouragement of people
[Aristotle]
|
5149
|
The two main parts of the soul give rise to two groups of virtues - intellectual, and moral
[Aristotle]
|
5150
|
Intellectual virtue arises from instruction (and takes time), whereas moral virtue result from habit
[Aristotle]
|
4367
|
Moral virtue is not natural, because its behaviour can be changed, unlike a falling stone
[Aristotle]
|
43
|
Nature enables us to be virtuous, but habit develops virtue in us
[Aristotle]
|
44
|
We acquire virtues by habitually performing good deeds
[Aristotle]
|
21046
|
The aim of legislators, and of a good constitution, is to create good citizens
[Aristotle]
|
5151
|
Justice concerns our behaviour in dealing with other people
[Aristotle]
|
5152
|
Like activities produce like dispositions, so we must give the right quality to the activity
[Aristotle]
|
45
|
We aim not to identify goodness, but to be good
[Aristotle]
|
46
|
We must take for granted that we should act according to right principle
[Aristotle]
|
5153
|
There is no fixed art of good conduct, and each situation is different, as in navigation
[Aristotle]
|
3545
|
The mean implies that vices are opposed to one another, not to virtue
[Aristotle, by Annas]
|
5154
|
Excess and deficiency are bad for virtue, just as they are for bodily health
[Aristotle]
|
47
|
Virtues are destroyed by the excess and preserved by the mean
[Aristotle]
|
4406
|
Aristotle aims at happiness by depressing emotions to a harmless mean
[Nietzsche on Aristotle]
|
4378
|
We must practise virtuous acts because practice actually teaches us the nature of virtue
[Burnyeat on Aristotle]
|
49
|
Character is revealed by the pleasures and pains people feel
[Aristotle]
|
4382
|
Feelings are vital to virtue, but virtue requires choice, which feelings lack
[Kosman on Aristotle]
|
51
|
True education is training from infancy to have correct feelings
[Aristotle]
|
52
|
We choose things for their fineness, their advantage, or for pleasure
[Aristotle]
|
53
|
Feeling inappropriate pleasure or pain affects conduct, and is central to morality
[Aristotle]
|
5156
|
How can good actions breed virtues, if you need to be virtuous to perform good actions?
[Aristotle]
|
6793
|
People can break into the circle of virtue and good action, by chance, or with help
[Aristotle]
|
54
|
Actions are not virtuous because of their quality, but because of the way they are done
[Aristotle]
|
57
|
We acquire virtue by the repeated performance of just and temperate acts
[Aristotle]
|
58
|
If virtues are not feelings or faculties, then they must be dispositions
[Aristotle]
|
5157
|
If a thing has excellence, this makes the thing good, and means it functions well
[Aristotle]
|
60
|
The mean is relative to the individual (diet, for example)
[Aristotle]
|
61
|
Skills are only well performed if they observe the mean
[Aristotle]
|
4388
|
One drink a day is moderation, but very drunk once a week could exhibit the mean
[Urmson on Aristotle]
|
4373
|
Virtue is the feeling of emotions that accord with one's perception of value
[Achtenberg on Aristotle]
|
4387
|
In most normal situations it is not appropriate to have any feelings at all
[Urmson on Aristotle]
|
62
|
We must tune our feelings to be right in every way
[Aristotle]
|
63
|
Virtue is a purposive mean disposition, which follows a rational principle and prudent judgment
[Aristotle]
|
64
|
There is no right time or place or way or person for the committing of adultery; it is just wrong
[Aristotle]
|
5158
|
Actions concern particular cases, and rules must fit the cases, not the other way round
[Aristotle]
|
5159
|
The mean is always right, and the extremes are always wrong
[Aristotle]
|
5160
|
There is a mean of feelings, as in our responses to the good or bad fortune of others
[Aristotle]
|
4333
|
Contraries are by definition as far distant as possible from one another
[Aristotle]
|
65
|
The vices to which we are most strongly pulled are most opposed to the mean
[Aristotle]
|
5161
|
To make one's anger exactly appropriate to a situation is very difficult
[Aristotle]
|
5211
|
An action is voluntary if the limb movements originate in the agent
[Aristotle]
|
5212
|
A man should sooner die than do some dreadful things, no matter how cruel the death
[Aristotle]
|
5213
|
If you repent of an act done through ignorance, you acted involuntarily, not non-voluntarily
[Aristotle]
|
67
|
Bad people are just ignorant of what they ought to do
[Aristotle]
|
5214
|
Acts may be forgivable if particular facts (rather than principles) are unknown
[Aristotle]
|
20192
|
Aristotle assesses whether people are responsible, and if they are it was voluntary
[Aristotle, by Zagzebski]
|
5215
|
There are six categories of particular cirumstance affecting an action
[Aristotle]
|
5216
|
An act is involuntary if the particular facts (esp. circumstances and effect) are unknown
[Aristotle]
|
5217
|
At times we ought to feel angry, and we ought to desire health and learning
[Aristotle]
|
12961
|
For an action to be 'free', it must be deliberate as well as unconstrained
[Aristotle, by Leibniz]
|
68
|
The akrates acts from desire not choice, and the enkrates acts from choice not desire
[Aristotle]
|
4318
|
Virtue is right reason and feeling and action. Akrasia and enkrateia are lower levels of action.
[Aristotle, by Cottingham]
|
4372
|
Akrasia merely neglects or misunderstands knowledge, rather than opposing it
[Achtenberg on Aristotle]
|
24037
|
We all assume immortality is impossible
[Aristotle]
|
4391
|
Opinion is praised for being in accordance with truth
[Aristotle]
|
5218
|
Some people are good at forming opinions, but bad at making moral choices
[Aristotle]
|
5219
|
Types of cause are nature, necessity and chance, and mind and human agency
[Aristotle]
|
23320
|
Choice is not explained by the will, but by the operation of reason when it judges what is good
[Aristotle, by Frede,M]
|
69
|
We deliberate about means, not ends
[Aristotle]
|
5220
|
Particular facts (such as 'is it cooked?') are matters of sense-perception, not deliberation
[Aristotle]
|
5221
|
Deliberation ends when the starting-point of an action is traced back to the dominant part of the self
[Aristotle]
|
5222
|
A person of good character sees the truth about what is actually fine and pleasant
[Aristotle]
|
4118
|
A human being fathers his own actions as he fathers his children
[Aristotle]
|
4394
|
People develop their characters through the activities they pursue
[Aristotle]
|
4384
|
For Aristotle responsibility seems negative, in the absence of force or ignorance
[Irwin on Aristotle]
|
5223
|
We are partly responsible for our own dispositions and virtues
[Aristotle]
|
5224
|
Strictly speaking, a courageous person is one who does not fear an honourable death
[Aristotle]
|
5225
|
The end of virtue is what is right and honourable or fine
[Aristotle]
|
5226
|
True courage is an appropriate response to a dangerous situation
[Aristotle]
|
5227
|
The nature of any given thing is determined by its end
[Aristotle]
|
5228
|
A suicide embraces death to run away from hardships, rather than because it is a fine deed
[Aristotle]
|
5229
|
The more virtuous and happy a person is, the worse the prospect becomes of ending life
[Aristotle]
|
5230
|
There are pleasures of the soul (e.g. civic honour, and learning) and of the body
[Aristotle]
|
71
|
Licentiousness concerns the animal-like pleasures of touch and taste
[Aristotle]
|
5231
|
To eat vast amounts is unnatural, since natural desire is to replenish the deficiency
[Aristotle]
|
5232
|
If beings are dominated by appetite, this can increase so much that it drives out reason
[Aristotle]
|
5233
|
Honour is clearly the greatest external good
[Aristotle]
|
5234
|
For the great-souled man it is sometimes better to be dead
[Aristotle]
|
5235
|
Patient people are indignant, but only appropriately, as their reason prescribes
[Aristotle]
|
5236
|
It is foolish not to be angry when it is appropriate
[Aristotle]
|
5237
|
We cannot properly judge by rules, because blame depends on perception of particulars
[Aristotle]
|
5238
|
The sincere man is praiseworthy, because truth is the mean between boasting and irony
[Aristotle]
|
4389
|
What emotion is displayed in justice, and what are its deficiency and excess?
[Urmson on Aristotle]
|
5239
|
When people speak of justice they mean a disposition of character to behave justly
[Aristotle]
|
5240
|
The word 'unjust' describes law-breaking and exploitation
[Aristotle]
|
5241
|
We hold that every piece of legislation is just
[Aristotle]
|
5242
|
Justice is whatever creates or preserves social happiness
[Aristotle]
|
5243
|
The best people exercise their virtue towards others, rather than to themselves
[Aristotle]
|
23556
|
Particular justice concerns specific temptations, but universal justice concerns the whole character
[Aristotle]
|
5245
|
Society collapses if people cannot rely on exchanging good for good and evil for evil
[Aristotle]
|
5246
|
Natural justice is the same everywhere, and does not (unlike legal justice) depend on acceptance
[Aristotle]
|
72
|
Assume our reason is in two parts, one for permanent first principles, and one for variable things
[Aristotle]
|
73
|
Practical intellect serves to arrive at the truth which corresponds to right appetite
[Aristotle]
|
4405
|
The attainment of truth is the task of the intellectual part of the soul
[Aristotle]
|
76
|
The object of scientific knowledge is what is necessary
[Aristotle]
|
20212
|
Practical reason is truth-attaining, and focused on actions good for human beings
[Aristotle]
|
78
|
Wisdom is scientific and intuitive knowledge of what is by nature most precious
[Aristotle]
|
5247
|
Prudence is mainly concerned with particulars, which is the sphere of human conduct
[Aristotle]
|
79
|
Intuition grasps the definitions that can't be proved
[Aristotle]
|
5248
|
Wisdom does not study happiness, because it is not concerned with processes
[Aristotle]
|
80
|
Virtue ensures that we have correct aims, and prudence that we have correct means of achieving them
[Aristotle]
|
55
|
People who perform just acts unwillingly or ignorantly are still not just
[Aristotle]
|
56
|
A person is good if they act from choice, and for the sake of the actions in themselves
[Aristotle]
|
5249
|
One cannot be prudent without being good
[Aristotle]
|
4362
|
Dispositions to virtue are born in us, but without intelligence they can be harmful
[Aristotle]
|
81
|
For Socrates virtues are principles, involving knowledge, but we say they only imply the principle of practical reason
[Aristotle]
|
82
|
The one virtue of prudence carries with it the possession of all the other virtues
[Aristotle]
|
4386
|
Character can be heroic, excellent, controlled, uncontrolled, bad, or brutish
[Aristotle, by Urmson]
|
5250
|
The three states of character to avoid are vice, 'akrasia' and brutishness
[Aristotle]
|
5251
|
Gods exist in a state which is morally superior to virtue
[Aristotle]
|
22141
|
It is enough if we refute the objections and leave common opinions undisturbed
[Aristotle]
|
5252
|
'Enkrateia' (control) means abiding by one's own calculations
[Aristotle]
|
5254
|
Some people explain akrasia by saying only opinion is present, not knowledge
[Aristotle]
|
5255
|
A person may act against one part of his knowledge, if he knows both universal and particular
[Aristotle]
|
23317
|
Aristotle sees akrasia as acting against what is chosen, not against reason
[Aristotle, by Frede,M]
|
23318
|
Akrasia is explained by past mental failures, not by a specific choice
[Aristotle, by Frede,M]
|
5256
|
Some things are not naturally pleasant, but become so through disease or depravity
[Aristotle]
|
5257
|
Licentious people feel no regret, but weak-willed people are capable of repentance
[Aristotle]
|
5258
|
While replenishing we even enjoy unpleasant things, but only absolute pleasures when we are replenished
[Aristotle]
|
84
|
The greater the pleasure, the greater the hindrance to thought
[Aristotle]
|
1665
|
It is nonsense to say a good person is happy even if they are being tortured or suffering disaster
[Aristotle]
|
5259
|
If we criticise bodily pleasures as licentious and bad, why do we consider their opposite, pain, to be bad?
[Aristotle]
|
383
|
God feels one simple pleasure forever
[Aristotle]
|
2686
|
Aristotle does not confine supreme friendship to moral heroes
[Cooper,JM on Aristotle]
|
5260
|
Friendship holds communities together, and lawgivers value it more than justice
[Aristotle]
|
5261
|
Between friends there is no need for justice
[Aristotle]
|
5262
|
Only lovable things are loved, and they must be good, or pleasant, or useful
[Aristotle]
|
2687
|
For Aristotle in the best friendships the binding force is some excellence of character
[Cooper,JM on Aristotle]
|
85
|
Bad men can have friendships of utility or pleasure, but only good men can be true friends
[Aristotle]
|
5263
|
Most people want to be loved rather than to love, because they desire honour
[Aristotle]
|
5264
|
Friendship is based on a community of sharing
[Aristotle]
|
86
|
A bad political constitution (especially a tyranny) makes friendship almost impossible
[Aristotle]
|
87
|
Democracy is the best constitution for friendship, because it encourages equality
[Aristotle]
|
5265
|
Even more than a social being, man is a pairing and family being
[Aristotle]
|
88
|
Nobody would choose all the good things in world, if the price was loss of identity
[Aristotle]
|
5266
|
It would seem that the thinking part is the individual self
[Aristotle]
|
90
|
All altruism is an extension of self-love
[Aristotle]
|
91
|
A man is his own best friend; therefore he ought to love himself best
[Aristotle]
|
5267
|
Our reasoned acts are held to be voluntary and our own doing
[Aristotle]
|
92
|
Self-love benefits ourselves, and also helps others
[Aristotle]
|
2689
|
Good people enjoy virtuous action, just as musicians enjoy beautiful melodies
[Aristotle]
|
2690
|
Associating with good people can be a training in virtue
[Aristotle]
|
2573
|
To perceive or think is to be conscious of our existence
[Aristotle]
|
93
|
Existence is desirable if one is conscious of one's own goodness
[Aristotle]
|
95
|
If everyone believes it, it is true
[Aristotle]
|
4374
|
For Aristotle, pleasure is the perception of particulars as valuable
[Achtenberg on Aristotle]
|
5268
|
Disreputable pleasures are only pleasant to persons with diseased perception
[Aristotle]
|
96
|
Nobody would choose the mentality of a child, even if they had the greatest childish pleasures
[Aristotle]
|
97
|
There are many things we would want even if they brought no pleasure
[Aristotle]
|
5269
|
Pleasure is not the Good, and not every pleasure is desirable
[Aristotle]
|
98
|
It is right to pursue pleasure, because it enhances life, and life is a thing to choose
[Aristotle]
|
5270
|
Intellectual pleasures are superior to sensuous ones
[Aristotle]
|
99
|
If happiness were mere amusement it wouldn't be worth a lifetime's effort
[Aristotle]
|
100
|
The happy life is in accordance with goodness, which implies seriousness
[Aristotle]
|
101
|
Slaves can't be happy, because they lack freedom
[Aristotle]
|
103
|
Wise people can contemplate alone, though co-operation helps
[Aristotle]
|
18229
|
Only contemplation is sought for its own sake; practical activity always offers some gain
[Aristotle]
|
104
|
Contemplation (with the means to achieve it) is the perfect happiness for man
[Aristotle]
|
5272
|
The intellectual life is divine in comparison with ordinary human life
[Aristotle]
|
105
|
We should aspire to immortality, and live by what is highest in us
[Aristotle]
|
106
|
The best life is that of the intellect, since that is in the fullest sense the man
[Aristotle]
|
107
|
A life of moral virtue brings human happiness, but not divine happiness
[Aristotle]
|
108
|
The virtue of generosity requires money
[Aristotle]
|
109
|
Clearly perfect conduct will involve both good intention and good action
[Aristotle]
|
18232
|
The gods live, but action is unworthy of them, so that only leaves contemplation?
[Aristotle]
|
110
|
Lower animals cannot be happy, because they cannot contemplate
[Aristotle]
|
111
|
The more people contemplate, the happier they are
[Aristotle]
|
4379
|
It is very hard to change a person's character traits by argument
[Aristotle]
|
112
|
Most people are readier to submit to compulsion than to argument
[Aristotle]
|
5865
|
Happiness involves three things, of which the greatest is either wisdom, virtue, or pleasure
[Aristotle]
|
5866
|
It is folly not to order one's life around some end
[Aristotle]
|
18230
|
No one would choose life just for activities not done for their own sake
[Aristotle]
|
5868
|
Horses, birds and fish are not happy, lacking a divine aspect to their natures
[Aristotle]
|
5869
|
The thesis of the Form of the Good (or of anything else) is verbal and vacuous
[Aristotle]
|
5870
|
Everything seeks, not a single good, but its own separate good
[Aristotle]
|
5871
|
Goods in the soul are more worthy than those outside it, as everybody wants them
[Aristotle]
|
5872
|
Excellence is the best state of anything (like a cloak) which has an employment or function
[Aristotle]
|
5873
|
Each thing's function is its end
[Aristotle]
|
20204
|
Whether the mind has parts is irrelevant, since it obviously has distinct capacities
[Aristotle]
|
5874
|
Character virtues (such as courage) are of the non-rational part, which follows the rational part
[Aristotle]
|
5875
|
Character (éthos) is developed from habit (ethos)
[Aristotle]
|
22504
|
Only a human being can be a starting point for an action
[Aristotle]
|
22505
|
The two right angles of a triangle necessitate that a quadrilateral has four
[Aristotle]
|
22506
|
A man is the cause of what is within his power, and what he causes is in his power
[Aristotle]
|
22507
|
An action is voluntary when it is accompanied by thought of some kind
[Aristotle]
|
23319
|
We are responsible if our actions reflect our motivation
[Aristotle, by Frede,M]
|
22508
|
Unlike in inanimate things, in animate things actions have more than one starting point
[Aristotle]
|
22509
|
What is natural for us is either there at birth, or appears by normal processes
[Aristotle]
|
22512
|
Acts are voluntary if done knowingly, by the agent, and in his power to avoid it
[Aristotle]
|
22513
|
Knowing is having knowledge; understanding is using knowledge
[Aristotle]
|
22510
|
Some emotional states are too strong for human nature
[Aristotle]
|
22514
|
The deliberative part of the soul discerns explanatory causes
[Aristotle]
|
22515
|
Choice results when deliberation brings together an opinion with an inclination
[Aristotle]
|
22516
|
Character is shown by what is or is not enjoyed, and virtue chooses the mean among them
[Aristotle]
|
5876
|
Virtue is different from continence
[Aristotle]
|
22517
|
We judge character not by their actions, but by their reasons for actions
[Aristotle]
|
5877
|
We judge people from their deeds because we cannot see their choices (which matter more)
[Aristotle]
|
23905
|
Courage follows reason, which tells us to choose what is noble
[Aristotle]
|
23906
|
Courage from spirit is natural and unconquerable, as seen in the young
[Aristotle]
|
23908
|
If someone just looks at or listens to beautiful things, they would not be thought intemperate
[Aristotle]
|
23909
|
Wearing a shoe is its intrinsic use, and selling it (as a shoe) is its coincidental use
[Aristotle]
|
23910
|
Greatness of soul produces all the virtues - and vice versa
[Aristotle]
|
23911
|
Possessors of a virtue tend to despise what reason shows to be its opposite
[Aristotle]
|
23912
|
Honour depends on what it is for, and whether it is bestowed by worthy people
[Aristotle]
|
23913
|
Nearly all the good and bad states of character are concerned with feelings
[Aristotle]
|
23914
|
People sometimes exhibit both extremes together, but the mean is contrary to both of them
[Aristotle]
|
23917
|
Contrary statements can both be reasonable, if they are meant in two different ways
[Aristotle]
|
23918
|
Akrasia is the clash of two feelings - goodness and pleasure
[Aristotle]
|
23919
|
Friendship cannot be immediate; it takes time, and needs testing
[Aristotle]
|
23920
|
Decent people can be friends with base people
[Aristotle]
|
23915
|
The main function of politics is to produce friendship
[Aristotle]
|
23916
|
The best cure for mutual injustice is friendship
[Aristotle]
|
5878
|
Eyes could be used for a natural purpose, or for unnatural seeing, or for a non-seeing activity
[Aristotle]
|
16102
|
Aether moves in circles and is imperishable; the four elements perish, and move in straight lines
[Aristotle, by Gill,ML]
|
394
|
An unworn sandal is in vain, but nothing in nature is in vain
[Aristotle]
|
395
|
It seems possible that there exists a limited number of other worlds apart from this one
[Aristotle]
|
396
|
There has to be some goal, and not just movement to infinity
[Aristotle]
|
1498
|
Everyone agrees that the world had a beginning, but thinkers disagree over whether it will end
[Aristotle]
|
398
|
Each thing that has a function is for the sake of that function
[Aristotle]
|
399
|
If the more you raise some earth the faster it moves, why does the whole earth not move?
[Aristotle]
|
19740
|
A very hungry man cannot choose between equidistant piles of food
[Aristotle]
|
402
|
The Earth must be spherical, because it casts a convex shadow on the moon
[Aristotle]
|
403
|
The earth must be round and of limited size, because moving north or south makes different stars visible
[Aristotle]
|
17463
|
An element is what bodies are analysed into, and won't itself divide into something else
[Aristotle]
|
20918
|
Void is a kind of place, so it can't explain place
[Aristotle]
|
15119
|
Aristotelian explanation by essence may need to draw on knowledge of other essences
[Aristotle, by Koslicki]
|
23301
|
There is a gradual proceeding from the inanimate to animals, with no clear borderlines
[Aristotle]
|
23302
|
Plants have far less life than animals, but more life than other corporeal entities
[Aristotle]
|
22272
|
Aristotle's later logic had to treat 'Socrates' as 'everything that is Socrates'
[Potter on Aristotle]
|
2337
|
For Aristotle meaning and reference are linked to concepts
[Aristotle, by Putnam]
|
13763
|
Spoken sounds vary between people, but are signs of affections of soul, which are the same for all
[Aristotle]
|
1701
|
A prayer is a sentence which is neither true nor false
[Aristotle]
|
1702
|
Things may be necessary once they occur, but not be unconditionally necessary
[Aristotle]
|
1703
|
It is necessary that either a sea-fight occurs tomorrow or it doesn't, though neither option is in itself necessary
[Aristotle]
|
21593
|
In talking of future sea-fights, Aristotle rejects bivalence
[Aristotle, by Williamson]
|
1704
|
Statements are true according to how things actually are
[Aristotle]
|
1705
|
It doesn't have to be the case that in opposed views one is true and the other false
[Aristotle]
|
1706
|
Non-existent things aren't made to exist by thought, because their non-existence is part of the thought
[Aristotle]
|
1707
|
Maybe necessity and non-necessity are the first principles of ontology
[Aristotle]
|
1708
|
In "Callias is just/not just/unjust", which of these are contraries?
[Aristotle]
|
9405
|
Square of Opposition: not both true, or not both false; one-way implication; opposite truth-values
[Aristotle]
|
9728
|
Modal Square 1: □P and ¬◊¬P are 'contraries' of □¬P and ¬◊P
[Aristotle, by Fitting/Mendelsohn]
|
9729
|
Modal Square 2: ¬□¬P and ◊P are 'subcontraries' of ¬□P and ◊¬P
[Aristotle, by Fitting/Mendelsohn]
|
9730
|
Modal Square 3: □P and ¬◊¬P are 'contradictories' of ¬□P and ◊¬P
[Aristotle, by Fitting/Mendelsohn]
|
9731
|
Modal Square 4: □¬P and ¬◊P are 'contradictories' of ¬□¬P and ◊P
[Aristotle, by Fitting/Mendelsohn]
|
9732
|
Modal Square 5: □P and ¬◊¬P are 'subalternatives' of ¬□¬P and ◊P
[Aristotle, by Fitting/Mendelsohn]
|
9733
|
Modal Square 6: □¬P and ¬◊P are 'subalternatives' of ¬□P and ◊¬P
[Aristotle, by Fitting/Mendelsohn]
|
22154
|
For Aristotle bivalence is a feature of reality
[Aristotle, by Boulter]
|
12339
|
Aristotle removes ontology from mathematics, and replaces the true with the beautiful
[Aristotle, by Badiou]
|
12080
|
Essence is not all the necessary properties, since these extend beyond the definition
[Aristotle, by Witt]
|
11199
|
Aristotelian essence underlies behaviour, or underlies definition, or is the source of existence
[Aristotle, by Aquinas]
|
12304
|
Aristotelian essence is retained with identity through change, and bases our scientific knowledge
[Aristotle, by Copi]
|
15107
|
Aristotle doesn't see essential truths or essential properties as necessary
[Aristotle, by Koslicki]
|
12345
|
In 'Metaphysics' Z substantial primacy (as form) is explanatory rather than ontological
[Aristotle, by Wedin]
|
16778
|
Mature Aristotle sees organisms as the paradigm substances
[Aristotle, by Pasnau]
|
16095
|
Some forms, such as the Prime Mover, are held by Aristotle to exist without matter
[Aristotle, by Gill,ML]
|
543
|
All men long to understand, as shown by their delight in the senses
[Aristotle]
|
12038
|
Translate as 'humans all desire by nature to understand' (not as 'to know')
[Aristotle, by Annas]
|
11245
|
Many memories make up a single experience
[Aristotle]
|
9088
|
Skill comes from a general assumption obtained from thinking about similar things
[Aristotle]
|
544
|
Experience knows particulars, but only skill knows universals
[Aristotle]
|
545
|
It is not much help if a doctor knows about universals but not the immediate particular
[Aristotle]
|
546
|
It takes skill to know causes, not experience
[Aristotle]
|
547
|
The ability to teach is a mark of true knowledge
[Aristotle]
|
11242
|
Wisdom is knowledge of principles and causes
[Aristotle]
|
548
|
Knowledge chosen for its own sake, rather than for results, is wisdom
[Aristotle]
|
11241
|
Wise men aren't instructed; they instruct
[Aristotle]
|
549
|
All philosophy begins from wonder, either at the physical world, or at ideas
[Aristotle]
|
11247
|
To know a thing is to know its primary cause or explanation
[Aristotle]
|
11256
|
Materialists cannot explain change
[Aristotle, by Politis]
|
1576
|
If each of us can give some logos about parts of nature, our combined efforts can be impressive
[Aristotle]
|
559
|
Even people who go astray in their opinions have contributed something useful
[Aristotle]
|
560
|
Mathematical precision is only possible in immaterial things
[Aristotle]
|
11258
|
We must start with our puzzles, and progress by solving them, as they reveal the real difficulty
[Aristotle]
|
561
|
Is there cause outside matter, and can it be separated, and is it one or many?
[Aristotle]
|
11262
|
Aporia 1: is there one science of explanation, or many?
[Aristotle, by Politis]
|
11263
|
Aporia 2: Does one science investigate both ultimate and basic principles of being?
[Aristotle, by Politis]
|
562
|
Axioms are the underlying principles of everything, and who but the philosopher can assess their truth?
[Aristotle]
|
11264
|
Aporia 3: Does one science investigate all being, or does each kind of being have a science?
[Aristotle, by Politis]
|
11265
|
Aporia 4: Does metaphysics just investigate pure being, or also the characteristics of being?
[Aristotle, by Politis]
|
11266
|
Aporia 5: Do other things exist besides what is perceptible by the senses?
[Aristotle, by Politis]
|
11267
|
Aporia 6: Are the basic principles of a thing the kinds to which it belongs, or its components?
[Aristotle, by Politis]
|
11268
|
Aporia 7: Is a thing's kind the most general one, or the most specific one?
[Aristotle, by Politis]
|
11269
|
Aporia 8: Are there general kinds, or merely particulars?
[Aristotle, by Politis]
|
566
|
If nothing exists except individuals, how can there be a science of infinity?
[Aristotle]
|
11270
|
Aporia 9: Is there one principle, or one kind of principle?
[Aristotle, by Politis]
|
12074
|
The one in number just is the particular
[Aristotle]
|
16090
|
Being must be understood with reference to one primary sense - the being of substance
[Aristotle, by Gill,ML]
|
11271
|
Aporia 10: Do perishables and imperishables have the same principle?
[Aristotle, by Politis]
|
11272
|
Aporia 11: Are primary being and unity distinct, or only in the things that are?
[Aristotle, by Politis]
|
11273
|
Aporia 12: Do mathematical entities exist independently, or only in objects?
[Aristotle, by Politis]
|
11274
|
Aporia 13: Are there kinds, as well as particulars and mathematical entities?
[Aristotle, by Politis]
|
11275
|
Aporia 14: Are ultimate causes of things potentialities, or must they be actual?
[Aristotle, by Politis]
|
11276
|
Aporia 15: Are the causes of things universals or particulars?
[Aristotle, by Politis]
|
11385
|
Universal principles are not primary beings, but particular principles are not universally knowable
[Aristotle]
|
568
|
Some things exist as substances, others as properties of substances
[Aristotle]
|
569
|
If substance is the basis of reality, then philosophy aims to understand substance
[Aristotle]
|
570
|
Nothing is added to a man's existence by saying he is 'one', or that 'he exists'
[Aristotle]
|
12347
|
The immediate divisions of that which is are genera, each with its science
[Aristotle]
|
571
|
Is Socrates the same person when standing and when seated?
[Aristotle]
|
572
|
Philosophy has different powers from dialectic, and a different life from sophistry
[Aristotle]
|
573
|
The axioms of mathematics are part of philosophy
[Aristotle]
|
6561
|
A thing cannot be both in and not-in the same thing (at a given time)
[Aristotle]
|
574
|
Not everything can be proven, because that would lead to an infinite regress
[Aristotle]
|
11281
|
We cannot say that one thing both is and is not a man
[Aristotle]
|
575
|
If one error is worse than another, it must be because it is further from the truth
[Aristotle]
|
576
|
If the majority had diseased taste, and only a few were healthy, relativists would have to prefer the former
[Aristotle]
|
581
|
Dreams aren't a serious problem. No one starts walking round Athens next morning, having dreamt that they were there!
[Aristotle]
|
583
|
The starting point of a proof is not a proof
[Aristotle]
|
584
|
If truth is relative it is relational, and concerns appearances relative to a situation
[Aristotle]
|
585
|
If relativism is individual, how can something look sweet and not taste it, or look different to our two eyes?
[Aristotle]
|
1602
|
For Aristotle predication is regulated by Non-Contradiction, because underlying stability is essential
[Roochnik on Aristotle]
|
1601
|
The most certain basic principle is that contradictories can't be true at the same time
[Aristotle]
|
586
|
Falsity says that which is isn't, and that which isn't is; truth says that which is is, and that which isn't isn't
[Aristotle]
|
19165
|
Aristotle's truth formulation concerns referring parts of sentences, not sentences as wholes
[Aristotle, by Davidson]
|
588
|
We exercise to be fit, but need fitness to exercise
[Aristotle]
|
12611
|
Necessity makes alternatives impossible
[Aristotle]
|
12878
|
Wholes are continuous, rigid, uniform, similar, same kind, similar matter
[Aristotle, by Simons]
|
12612
|
Some things have external causes of their necessity; others (the simple) generate necessities
[Aristotle]
|
13272
|
Things are one to the extent that they are indivisible
[Aristotle]
|
590
|
Things are one numerically in matter, formally in their account, generically in predicates, and by analogy in relations
[Aristotle]
|
12348
|
There are four kinds of being: incidental, per se, potential and actual, and being as truth
[Aristotle, by Wedin]
|
11299
|
Substance [ousia] is the subject of predication and cause [aitia?] of something's existence
[Aristotle]
|
11194
|
Being is either what falls in the categories, or what makes propositions true
[Aristotle, by Aquinas]
|
12060
|
Essence (fixed by definition) is also 'ousia', so 'ousia' is both ultimate subject, and a this-thing
[Aristotle]
|
11154
|
Prior things can exist without posterior things, but not vice versa
[Aristotle]
|
15777
|
A 'potentiality' is a principle of change or process in a thing
[Aristotle]
|
15778
|
Things are destroyed not by their powers, but by their lack of them
[Aristotle]
|
15779
|
Possibility is when the necessity of the contrary is false
[Aristotle]
|
15780
|
Potentiality in geometry is metaphorical
[Aristotle]
|
13273
|
Pluralities divide into discontinous countables; magnitudes divide into continuous things
[Aristotle]
|
591
|
Excellence is a sort of completion
[Aristotle]
|
13274
|
The contents of an explanatory formula are parts of the whole
[Aristotle]
|
15852
|
A 'whole' (rather than a mere 'sum') requires an internal order which distinguishes it
[Aristotle]
|
12355
|
'Plane' is the genus of plane figures, and 'solid' of solids, with differentiae picking out types of corner
[Aristotle]
|
22171
|
If only natural substances exist, science is first philosophy - but not if there is an immovable substance
[Aristotle]
|
10913
|
Truth is a matter of asserting correct combinations and separations
[Aristotle]
|
10914
|
Simple and essential truth seems to be given, with further truth arising in thinking
[Aristotle]
|
11234
|
The three main candidates for primary being are particular, universal and essence; essence is the answer
[Aristotle, by Politis]
|
11384
|
We know something when we fully know what it is, not just its quality, quantity or location
[Aristotle]
|
592
|
The baffling question of what exists is asking about the nature of substance
[Aristotle]
|
11279
|
Primary being is either universals, or the basis of predication, or essence
[Aristotle, by Politis]
|
10941
|
A substance is what-it-is-to-be, or the universal, or the genus, or the subject of saying
[Aristotle]
|
10962
|
It is unclear whether Aristotle believes in a propertyless subject, his 'ultimate matter'
[Aristotle, by Lawson-Tancred]
|
12061
|
The primary subject seems to be substance, to the fullest extent
[Aristotle]
|
10942
|
If you extract all features of the object, what is left over?
[Aristotle]
|
595
|
It is matter that turns out to be substance [ousia]
[Aristotle]
|
16590
|
Matter is neither a particular thing nor a member of a determinate category
[Aristotle]
|
11290
|
Matter is not substance, because substance needs separability and thisness
[Aristotle]
|
11289
|
Understanding moves from the less to the more intelligible
[Aristotle]
|
11291
|
A thing's essence is its intrinsic nature
[Aristotle]
|
11288
|
Things are predicated of the basic thing, which isn't predicated of anything else
[Aristotle]
|
10964
|
Having an essence is the criterion of being a substance
[Aristotle, by Lawson-Tancred]
|
10963
|
A thing's essence is what is mentioned in its definition
[Aristotle, by Lawson-Tancred]
|
11292
|
Things have an essence if their explanation is a definition
[Aristotle]
|
10944
|
A definition must be of something primary
[Aristotle]
|
10945
|
Some philosophers say that in some qualified way non-existent things 'are'
[Aristotle]
|
10946
|
Existence requires thisness, as quantity or quality
[Aristotle]
|
12352
|
Whiteness can only belong to man because an individual like Callias happens to be white
[Aristotle]
|
10947
|
Whiteness can be explained without man, but femaleness cannot be explained without animal
[Aristotle]
|
596
|
Only substance [ousias] admits of definition
[Aristotle]
|
11153
|
A definition is an account of a what-it-was-to-be-that-thing
[Aristotle]
|
10948
|
Forms are said to be substances to which nothing is prior
[Aristotle]
|
16105
|
We know a thing when we grasp its essence
[Aristotle]
|
10949
|
Primary things just are what-it-is-to-be-that-thing
[Aristotle]
|
10950
|
Things are produced from skill if the form of them is in the mind
[Aristotle]
|
11285
|
The form of a thing is its essence and its primary being
[Aristotle]
|
16575
|
Something must pre-exist any new production
[Aristotle]
|
10951
|
The statue is not called 'stone' but 'stoney'
[Aristotle]
|
597
|
Is there a house over and above its bricks?
[Aristotle]
|
10952
|
Unusual kinds like mule are just a combination of two kinds
[Aristotle]
|
10953
|
The parts of a definition are isomorphic to the parts of the entity
[Aristotle]
|
12360
|
Definitions need the complex features of form, and don't need to mention the category
[Aristotle, by Wedin]
|
10954
|
It is unclear whether acute angles are prior to right angles, or fingers to men
[Aristotle]
|
16106
|
Generalities like man and horse are not substances, but universal composites of account and matter
[Aristotle]
|
10955
|
Matter is perceptible (like bronze) or intelligible (like mathematical objects)
[Aristotle]
|
11383
|
A definition is of the universal and of the kind
[Aristotle]
|
10956
|
If we only saw bronze circles, would bronze be part of the concept of a circle?
[Aristotle]
|
10957
|
The material element may be essential to a definition
[Aristotle]
|
12301
|
Every distinct thing has matter, as long as it isn't an essence or a Form
[Aristotle]
|
10958
|
Perhaps numbers are substances?
[Aristotle]
|
16107
|
Sometimes parts must be mentioned in definitions of essence, and sometimes not
[Aristotle]
|
10959
|
The substance is the form dwelling in the object
[Aristotle]
|
10960
|
If we define 'man' as 'two-footed animal', why does that make man a unity?
[Aristotle]
|
10961
|
Definition by division is into genus and differentiae
[Aristotle]
|
12356
|
If the genus is just its constitutive forms (or matter), then the definition is the account of the differentiae
[Aristotle]
|
16142
|
A substrate is either a 'this' supporting qualities, or 'matter' supporting actuality
[Aristotle]
|
11379
|
Substance is not a universal, as the former is particular but a universal is shared
[Aristotle]
|
12093
|
Substance is unified and universals are diverse, so universals are not substance
[Aristotle, by Witt]
|
11380
|
Two things with the same primary being and essence are one thing
[Aristotle]
|
16143
|
It is absurd that a this and a substance should be composed of a quality
[Aristotle]
|
16144
|
Genera are not substances, and do not exist apart from the ingredient species
[Aristotle]
|
16145
|
Predications only pick out kinds of things, not things in themselves
[Aristotle]
|
12311
|
Particulars are not definable, because they fluctuate
[Aristotle]
|
17040
|
If I define you, I have to use terms which are all true of other things too
[Aristotle]
|
16094
|
You can't define particulars, because accounts have to be generalised
[Aristotle]
|
12094
|
No universals exist separately from particulars
[Aristotle]
|
599
|
We may have to postulate unobservable and unknowable substances
[Aristotle]
|
12359
|
'Categories' answers 'what?' with species, genus, differerentia; 'Met.' Z.17 seeks causal essence
[Aristotle, by Wedin]
|
16134
|
We can't understand self-identity without a prior grasp of the object
[Aristotle]
|
16135
|
Real enquiries seek causes, and causes are essences
[Aristotle]
|
11296
|
The explanation is what gives matter its state, which is the form, which is the substance
[Aristotle]
|
16136
|
A syllable is something different from its component vowels and consonants
[Aristotle]
|
15840
|
If a syllable is more than its elements, is the extra bit also an element?
[Aristotle]
|
12362
|
A thing's substance is its primary cause of being
[Aristotle]
|
15853
|
A true substance is constituted by some nature, which is a principle
[Aristotle]
|
600
|
Elements and physical objects are substances, but ideas and mathematics are not so clear
[Aristotle]
|
601
|
Substance must exist, because something must endure during change between opposites
[Aristotle]
|
16753
|
Giving the function of a house defines its actuality
[Aristotle]
|
603
|
How is man a unity of animal and biped, especially if the Forms of animal and of biped exist?
[Aristotle]
|
16108
|
If men exist by participating in two forms (Animal and Biped), they are plural, not unities
[Aristotle]
|
16109
|
Things are a unity because there is no clash between potential matter and actual shape/form
[Aristotle]
|
12098
|
An essence causes both its own unity and its kind
[Aristotle]
|
16110
|
If partaking explains unity, what causes participating, and what is participating?
[Aristotle]
|
16085
|
Primary matter and form make a unity, one in potentiality, the other in actuality
[Aristotle]
|
16086
|
Objects lacking matter are intrinsic unities
[Aristotle]
|
16152
|
Other types of being all depend on the being of substance
[Aristotle]
|
16113
|
Potentiality is a principle of change, in another thing, or as another thing
[Aristotle]
|
11938
|
The Megarans say something is only capable of something when it is actually doing it
[Aristotle]
|
15766
|
Megaran actualism is just scepticism about the qualities of things
[Aristotle]
|
15767
|
Megaran actualists prevent anything from happening, by denying a capacity for it to happen!
[Aristotle]
|
15768
|
An actuality is usually thought to be a process
[Aristotle]
|
15769
|
Anything which is possible either exists or will come into existence
[Aristotle]
|
14543
|
When a power and its object meet in the right conditions, an action necessarily follows
[Aristotle]
|
14544
|
Potentialities are always for action, but are conditional on circumstances
[Aristotle]
|
15770
|
Some things cannot be defined, and only an analogy can be given
[Aristotle]
|
16118
|
Nature is an active principle of change, like potentiality, but it is intrinsic to things
[Aristotle]
|
15771
|
Primary matter is what characterises other stuffs, and it has no distinct identity
[Aristotle]
|
15772
|
A thing's active function is its end
[Aristotle]
|
15773
|
Actualities are arranged by priority, going back to what initiates process
[Aristotle]
|
605
|
The Forms have to be potentialities, not actual knowledge or movement
[Aristotle]
|
15774
|
We recognise potentiality from actuality
[Aristotle]
|
15775
|
Truth-thinking does not make it so; it being so is what makes it true
[Aristotle]
|
10916
|
Truth is either intuiting a way of being, or a putting together
[Aristotle]
|
15776
|
There is only being in a certain way, and without that way there is no being
[Aristotle]
|
10915
|
The truth or falsity of a belief will be in terms of something that is always this way not that
[Aristotle]
|
17838
|
Things may be naturally unified because they involve an indivisible process
[Aristotle]
|
16508
|
Things are more unified if the unity comes from their own nature, not from external force
[Aristotle]
|
17839
|
Some things are unified by their account, which rests on a unified thought about the thing
[Aristotle]
|
17840
|
A unity may just be a particular, a numerically indivisible thing
[Aristotle]
|
17841
|
The formal cause may be what unifies a substance
[Aristotle]
|
17842
|
Indivisibility is the cause of unity, either in movement, or in the account or thought
[Aristotle]
|
17843
|
The idea of 'one' is the foundation of number
[Aristotle]
|
17844
|
The unit is stipulated to be indivisible
[Aristotle]
|
607
|
None of the universals can be a substance
[Aristotle]
|
17845
|
If only rectilinear figures existed, then unity would be the triangle
[Aristotle]
|
17846
|
The essence of a single thing is the essence of a particular
[Aristotle]
|
17847
|
You are one with yourself in form and matter
[Aristotle]
|
17848
|
Things such as two different quadrangles are alike but not wholly the same
[Aristotle]
|
17849
|
For two things to differ in some respect, they must both possess that respect
[Aristotle]
|
608
|
There is no middle ground in contradiction, but there is in contrariety
[Aristotle]
|
17850
|
Each many is just ones, and is measured by the one
[Aristotle]
|
17851
|
Number is plurality measured by unity
[Aristotle]
|
17852
|
A thing has a feature necessarily if its denial brings a contradiction
[Aristotle]
|
609
|
Philosophy is a kind of science that deals with principles
[Aristotle]
|
610
|
The world can't be arranged at all if there is nothing eternal and separate
[Aristotle]
|
611
|
Being, taken simply as being, is the domain of philosophy
[Aristotle]
|
9792
|
Mathematicians study quantity and continuity, and remove the perceptible features of things
[Aristotle]
|
9793
|
Mathematics studies abstracted relations, commensurability and proportion
[Aristotle]
|
613
|
Even if the world is caused by fate, mind and nature are still prior causes
[Aristotle]
|
12309
|
There cannot be a science of accidentals, but only of general truths
[Aristotle]
|
615
|
The Pre-Socratics were studying the principles, elements and causes of substance
[Aristotle]
|
616
|
It doesn't explain the world to say it was originally all one. How did it acquire diversity?
[Aristotle]
|
16156
|
Individuals within a species differ in their matter, form and motivating cause
[Aristotle]
|
617
|
It is hard to see how either time or movement could come into existence or be destroyed
[Aristotle]
|
618
|
There is no point at all in the theory of Forms unless it contains a principle that produces movement
[Aristotle]
|
619
|
Something which both moves and is moved is intermediate, so it follows that there must be an unmoved mover
[Aristotle]
|
620
|
The first mover is necessary, and because it is necessary it is good
[Aristotle]
|
621
|
Contemplation is a supreme pleasure and excellence
[Aristotle]
|
622
|
There must a source of movement which is eternal, indivisible and without magnitude
[Aristotle]
|
12097
|
There are as many eternal unmovable substances as there are movements of the stars
[Aristotle]
|
623
|
It is readily agreed that thinking is the most godlike of things in our experience
[Aristotle]
|
624
|
Absolute thinking is the thinking of thinking
[Aristotle]
|
625
|
Is excellence separate from things, or part of them, or both?
[Aristotle]
|
626
|
Everything is arranged around a single purpose
[Aristotle]
|
627
|
If everything is made of opposites, are the opposed things made of opposites?
[Aristotle]
|
628
|
Not everything is composed of opposites; what, for example, is the opposite of matter?
[Aristotle]
|
629
|
Is the good a purpose, a source of movement, or a pure form?
[Aristotle]
|
632
|
Why are some things destructible and others not?
[Aristotle]
|
633
|
If you accept Forms, you must accept the more powerful principle of 'participating' in them
[Aristotle]
|
634
|
Pure Forms and numbers can't cause anything, and especially not movement
[Aristotle]
|
9075
|
If health happened to be white, the science of health would not study whiteness
[Aristotle]
|
13738
|
It is a simple truth that the objects of mathematics have being, of some sort
[Aristotle]
|
9076
|
Mathematics studies the domain of perceptible entities, but its subject-matter is not perceptible
[Aristotle]
|
9791
|
Science is more accurate when it is prior and simpler, especially without magnitude or movement
[Aristotle]
|
9077
|
Mathematicians suppose inseparable aspects to be separable, and study them in isolation
[Aristotle]
|
635
|
The good is found in actions, but beauty can exist without movement
[Aristotle]
|
636
|
Beauty involves the Forms of order, symmetry and limit, which can be handled mathematically
[Aristotle]
|
640
|
All attempts to prove the Forms are either invalid, or prove Forms where there aren't supposed to be any
[Aristotle]
|
641
|
Are there forms for everything, or for negations, or for destroyed things?
[Aristotle]
|
642
|
What possible contribution can the Forms make to perceptible entities?
[Aristotle]
|
9483
|
Forms have to be their own paradigms, which seems to fuse the paradigm and the copy
[Aristotle]
|
643
|
How can the Forms both be the substance of things and exist separately from them?
[Aristotle]
|
17858
|
Pythagoreans say the whole universe is made of numbers
[Aristotle]
|
17859
|
Units came about when the unequals were equalised
[Aristotle]
|
4470
|
Aristotle is not asserting facts about the location of properties, but about their ontological status
[Aristotle, by Moreland]
|
17860
|
Things are unified by contact, mixture and position
[Aristotle]
|
17861
|
Two men do not make one thing, as well as themselves
[Aristotle]
|
645
|
If two is part of three then numbers aren't Forms, because they would all be intermingled
[Aristotle]
|
646
|
When we count, are we adding, or naming numbers?
[Aristotle]
|
647
|
There is a confusion because Forms are said to be universal, but also some Forms are separable and particular
[Aristotle]
|
649
|
The acquisition of scientific knowledge is impossible without universals
[Aristotle]
|
11386
|
Demonstrations about particulars must be about everything of that type
[Aristotle]
|
12095
|
Knowledge of potential is universal and indefinite; of the actual it is definite and of individuals
[Aristotle]
|
23310
|
Animals live by sensations, and some have good memories, but they don't connect experiences
[Aristotle]
|
23311
|
Aristotle sees reason as much more specific than our more everyday concept of it
[Aristotle, by Frede,M]
|
11228
|
Wisdom seeks explanations, causes, and reasons why things are as they are
[Aristotle, by Politis]
|
7935
|
There cannot be uninstantiated properties
[Aristotle, by Macdonald,C]
|
12868
|
Ultimate matter is discredited, as Aristotle merged substratum of change with bearer of properties
[Simons on Aristotle]
|
11387
|
The main characteristic of the source of change is activity [energeia]
[Aristotle, by Politis]
|
16084
|
Is a primary substance a foundation of existence, or the last stage of understanding?
[Aristotle, by Gill,ML]
|
16147
|
In 'Metaphysics' substantial forms take over from objects as primary
[Aristotle, by Frede,M]
|
11244
|
Metaphysics is the science of ultimate explanation, or of pure existence, or of primary existence
[Aristotle, by Politis]
|
16159
|
For animate things, only the form, not the matter or properties, must persist through change
[Aristotle, by Frede,M]
|
12081
|
Aristotle's definitions are not unique, but apply to a range of individuals
[Aristotle, by Witt]
|
11287
|
Essence is what is stated in the definition
[Aristotle, by Politis]
|
12068
|
Standardly, Aristotelian essences are taken to be universals of the species
[Aristotle, by Witt]
|
16117
|
The hallmark of an artefact is that its active source of maintenance is external
[Aristotle, by Gill,ML]
|
11294
|
Aristotle says changing, material things (and not just universals) have an essence
[Aristotle, by Politis]
|
11298
|
Are essences actually universals?
[Aristotle, by Politis]
|
12099
|
Aristotelian essences are causal, not classificatory
[Aristotle, by Witt]
|
12069
|
Essence is the cause of individual substance, and creates its unity
[Aristotle, by Witt]
|
12070
|
Individual essences are not universals, since those can't be substances, or cause them
[Aristotle, by Witt]
|
12088
|
Aristotelian essence is not universal properties, but individual essence
[Aristotle, by Witt]
|
11998
|
Aristotle does not accept individual essences; essential properties are always general
[Aristotle, by Kung]
|
15108
|
Aristotle's says necessary truths are distinct and derive from essential truths
[Aristotle, by Koslicki]
|
11378
|
How a thing is generated does not explain its essence
[Aristotle, by Politis]
|
12071
|
Essences are not properties (since those can't cause individual substances)
[Aristotle, by Witt]
|
11251
|
Plato says changing things have no essence; Aristotle disagrees
[Aristotle, by Politis]
|
12084
|
Essential form is neither accidental nor necessary to matter, so it appears not to be a property
[Aristotle, by Witt]
|
7603
|
God is not a creator (involving time and change) and is not concerned with the inferior universe
[Aristotle, by Armstrong,K]
|
16165
|
For Aristotle God is defined in an axiom, for which there is no proof
[Aristotle, by Frede,M]
|
16099
|
The traditional view of Aristotle is God (actual form) at top and prime matter (potential matter) at bottom
[Aristotle, by Gill,ML]
|
16119
|
Aristotle's cosmos is ordered by form, and disordered by matter
[Aristotle, by Gill,ML]
|
12062
|
Aristotle's form improves on being non-predicable as a way to identify a 'this'
[Aristotle, by Wiggins]
|
12083
|
Aristotle's essence explains the existence of an individual substance, not its properties
[Aristotle, by Witt]
|
16088
|
Aristotle's solution to the problem of unity is that form is an active cause or potentiality or nature
[Aristotle, by Gill,ML]
|
12101
|
Aristotle wants definition, not identity, so origin is not essential to him
[Aristotle, by Witt]
|
16160
|
For Aristotle, things are not made individual by some essential distinguishing mark
[Aristotle, by Frede,M]
|
11295
|
There is no being unless it is determinate and well-defined
[Aristotle, by Politis]
|
13735
|
Aristotle discusses fundamental units of being, rather than existence questions
[Aristotle, by Schaffer,J]
|
12353
|
Species and genera are largely irrelevant in 'Metaphysics'
[Aristotle, by Wedin]
|
16153
|
Aristotle distinguishes two different sorts of generality - kinds, and properties
[Aristotle, by Frede,M]
|
11246
|
Aristotelian explanations mainly divide things into natural kinds
[Aristotle, by Politis]
|
11282
|
Aristotle does not take the principle of non-contradiction for granted
[Aristotle, by Politis]
|
15954
|
Aristotle may only have believed in prime matter because his elements were immutable
[Aristotle, by Alexander,P]
|
12299
|
Aristotle had a hierarchical conception of matter
[Aristotle, by Fine,K]
|
12001
|
Aristotle says matter is a lesser substance, rather than wholly denying that it is a substance
[Aristotle, by Kung]
|
16098
|
I claim that Aristotle's foundation is the four elements, and not wholly potential prime matter
[Aristotle, by Gill,ML]
|
16092
|
In Aristotle, bronze only becomes 'matter' when it is potentially a statue
[Aristotle, by Gill,ML]
|
12300
|
Aristotle's conception of matter applies to non-physical objects as well as physical objects
[Aristotle, by Fine,K]
|
12077
|
Aristotle's matter is something that could be the inner origin of a natural being's behaviour
[Aristotle, by Witt]
|
12103
|
Matter is secondary, because it is potential, determined by the actuality of form
[Aristotle, by Witt]
|
12076
|
Substance is prior in being separate, in definition, and in knowledge
[Aristotle, by Witt]
|
16148
|
Aristotle moved from realism to nominalism about substances
[Aristotle, by Frede,M]
|
16112
|
A substance is a proper subject because the matter is a property of the form, not vice versa
[Aristotle, by Gill,ML]
|
11233
|
In Aristotle, 'proté ousia' is 'primary being', and 'to hupokeimenon' is 'that which lies under' (or 'substance')
[Aristotle, by Politis]
|
12079
|
Substance is distinct being because of its unity
[Aristotle, by Witt]
|
11231
|
'Ousia' is 'primary being' not 'primary substance'
[Aristotle, by Politis]
|
11232
|
Primary being ('proté ousia') exists in virtue of itself, not in relation to other things
[Aristotle, by Politis]
|
11293
|
Non-primary beings lack essence, or only have a derived essence
[Aristotle, by Politis]
|
11297
|
Primary being is both the essence, and the subject of predication
[Aristotle, by Politis]
|
16158
|
Form and matter may not make up a concrete particular, because there are also accidents like weight
[Aristotle, by Frede,M]
|
11382
|
Aristotle takes essence and form as a particular, not (as some claim) as a universal, the species
[Aristotle, by Politis]
|
12091
|
If definition is of universals, many individuals have no definition, and hence no essence
[Aristotle, by Witt]
|
12092
|
Aristotle claims that the individual is epistemologically prior to the universal
[Aristotle, by Witt]
|
12090
|
Actual knowledge is of the individual, and potential knowledge of the universal
[Aristotle, by Witt]
|
11188
|
The Aristotelian view is that the essential properties are those that sort an object
[Aristotle, by Marcus (Barcan)]
|
12002
|
Aristotle doesn't think essential properties are those which must belong to a thing
[Aristotle, by Kung]
|
16161
|
Properties are just the ways in which forms are realised at various times
[Aristotle, by Frede,M]
|
15109
|
The 'propriae' or 'necessary accidents' of a thing are separate, and derived from the essence
[Aristotle, by Koslicki]
|
7686
|
For Aristotle, there are only as many properties as actually exist
[Aristotle, by Jacquette]
|
11999
|
Essential properties explain in conjunction with properties shared by the same kind
[Aristotle, by Kung]
|
11284
|
It is wrong to translate 'ousia' as 'substance'
[Aristotle, by Politis]
|
16114
|
Active 'dunamis' is best translated as 'power' or 'ability' (rather than 'potentiality')
[Aristotle, by Gill,ML]
|
12096
|
Universals are indeterminate and only known in potential, because they are general
[Aristotle, by Witt]
|
16163
|
Aristotle says that the form is what makes an entity what it is
[Aristotle, by Frede,M]
|
16164
|
Forms of sensible substances include unrealised possibilities, so are not fully actual
[Aristotle, by Frede,M]
|
16141
|
In 'Met.' he says genera can't be substances or qualities, so aren't in the ontology
[Aristotle, by Frede,M]
|
16097
|
To be a subject a thing must be specifiable, with some essential properties
[Aristotle, by Gill,ML]
|
16103
|
A subject can't be nothing, so it must qualify as separate, and as having a distinct identity
[Aristotle, by Gill,ML]
|
16096
|
Statues depend on their bronze, but bronze doesn't depend on statues
[Aristotle, by Gill,ML]
|
23218
|
The brain has no responsibility for sensations, which occur in the heart
[Aristotle]
|
11255
|
In feature-generation the matter (such as bronze) endures, but in generation it doesn't
[Aristotle, by Politis]
|
16972
|
The four explanations are the main aspects of a thing's nature
[Aristotle, by Moravcsik]
|
11254
|
Matter is potentiality
[Aristotle, by Politis]
|
11250
|
Four Explanations: the essence and form; the matter; the source; and the end
[Aristotle, by Politis]
|
12045
|
Aristotle's four 'causes' are four items which figure in basic explanations of nature
[Aristotle, by Annas]
|
22929
|
Aristotle's infinity is a property of the counting process, that it has no natural limit
[Aristotle, by Le Poidevin]
|
22930
|
Lengths do not contain infinite parts; parts are created by acts of division
[Aristotle, by Le Poidevin]
|
22885
|
For Aristotle time is not a process but a means for measuring processes
[Aristotle, by Bardon]
|
17464
|
When Aristotle's elements compound they are stable, so why would they ever separate?
[Weisberg/Needham/Hendry on Aristotle]
|
11252
|
The 'form' of a thing explains why the matter constitutes that particular thing
[Aristotle, by Politis]
|
11253
|
A 'material' cause/explanation is the form of whatever is the source
[Aristotle, by Politis]
|
5080
|
We know a thing if we grasp its first causes, principles and basic elements
[Aristotle]
|
9071
|
We first sense whole entities, and then move to particular parts of it
[Aristotle]
|
13270
|
Are a part and whole one or many? Either way, what is the cause?
[Aristotle]
|
16644
|
The features of a thing (whether quality or quantity) are inseparable from their subjects
[Aristotle]
|
5082
|
Reason grasps generalities, while the senses grasp particulars
[Aristotle]
|
16104
|
Unity of the form is just unity of the definition
[Aristotle]
|
16172
|
Substance is not predicated of anything - but it still has something underlying it, that originates it
[Aristotle]
|
16173
|
Coming to be is by shape-change, addition, subtraction, composition or alteration
[Aristotle]
|
16174
|
A nature is related to a substance as shapeless matter is to something which has a shape
[Aristotle]
|
16623
|
We only infer underlying natures by analogy, observing bronze of a statue, or wood of a bed
[Aristotle]
|
5083
|
Do things come to be from what is, or from what is not? Both seem problematical.
[Aristotle]
|
16574
|
Coming-to-be may be from nothing in a qualified way, as arising from an absence
[Aristotle]
|
16762
|
Matter desires form, as female desires male, and ugliness desires beauty
[Aristotle]
|
17041
|
Natural objects include animals and their parts, plants, and the simple elements
[Aristotle]
|
17042
|
Natural things are their own source of stability through change
[Aristotle]
|
5084
|
A thing's nature is what causes its changes and stability
[Aristotle]
|
17043
|
Form, not matter, is a thing's nature, because it is actual, rather than potential
[Aristotle]
|
9787
|
Scientists must know the essential attributes of the things they study
[Aristotle]
|
9788
|
Mathematicians study what is conceptually separable, and doesn't lead to error
[Aristotle]
|
9789
|
You can't abstract natural properties to make Forms - objects and attributes are defined together
[Aristotle]
|
9790
|
Geometry studies naturally occurring lines, but not as they occur in nature
[Aristotle]
|
5085
|
'Nature' refers to two things - form and matter
[Aristotle]
|
5086
|
The nature of a thing is its end and purpose
[Aristotle]
|
5087
|
A thing's purpose is ambiguous, and from one point of view we ourselves are ends
[Aristotle]
|
8331
|
To know something we need understanding, which is grasp of the primary cause
[Aristotle]
|
8332
|
The four causes are the material, the form, the source, and the end
[Aristotle]
|
20042
|
We assign the cause of someone's walking when we say why they are doing it
[Aristotle]
|
13106
|
Maybe there is no pure chance; a man's choices cause his chance meetings
[Aristotle]
|
13107
|
Causes produce a few things in their own right, and innumerable things coincidentally
[Aristotle]
|
13108
|
Chance is a coincidental cause among events involving purpose and choice
[Aristotle]
|
13109
|
Chance is inexplicable, because we can only explain what happens always or usually
[Aristotle]
|
13110
|
Intrinsic cause is prior to coincidence, so nature and intelligence are primary causes, chance secondary
[Aristotle]
|
16968
|
There are as many causes/explanations as there are different types of why-question
[Aristotle]
|
16969
|
Science refers the question Why? to four causes/explanations: matter, form, source, purpose
[Aristotle]
|
16970
|
A thing's form and purpose are often the same, and form can be the initiator of change too
[Aristotle]
|
17262
|
Aristotle's formal and material 'becauses' [aitiai] arguably involve grounding
[Aristotle, by Correia/Schnieder]
|
5089
|
Nature has purpose, and aims at what is better. Is it coincidence that crops grow when it rains?
[Aristotle]
|
5091
|
Teeth and crops are predictable, so they cannot be mere chance, but must have a purpose
[Aristotle]
|
5092
|
Nature is a principle of change, so we must understand change first
[Aristotle]
|
5093
|
Continuity depends on infinity, because the continuous is infinitely divisible
[Aristotle]
|
16115
|
Change is the implied actuality of that which exists potentially
[Aristotle]
|
20063
|
Motion fulfils potentiality
[Aristotle]
|
16656
|
The separation from here to there is not the same as the separation from there to here
[Aristotle]
|
5095
|
The heavens seem to be infinite, because we cannot imagine their end
[Aristotle]
|
16691
|
A day, or the games, has one thing after another, actually and potentially occurring
[Aristotle]
|
18090
|
Without infinity time has limits, magnitudes are indivisible, and numbers come to an end
[Aristotle]
|
5097
|
If everything has a place, this causes an infinite regress, because each place must have place
[Aristotle]
|
16791
|
There is no whole except for the parts
[Aristotle]
|
5098
|
Place is not shape, or matter, or extension between limits; it is the limits of a body
[Aristotle]
|
5099
|
The universe as a whole is not anywhere
[Aristotle]
|
22956
|
How can time exist, when it is composed of what has ceased to be and is yet to be?
[Aristotle]
|
5102
|
If all of time has either ceased to exist, or has not yet happened, maybe time does not exist
[Aristotle]
|
16693
|
Time has parts, but the now is not one of them, and time is not composed of nows
[Aristotle]
|
22957
|
We can't tell whether the changing present moment is one thing, or a succession of things
[Aristotle]
|
22958
|
Nows can't be linked together, any more than points on a line
[Aristotle]
|
22916
|
Unlike time, change goes at different rates, and is usually localised
[Aristotle, by Le Poidevin]
|
5103
|
Time is not change, but requires change in our minds to be noticed
[Aristotle]
|
20920
|
If there were many cosmoses, each would have its own time, giving many times
[Aristotle]
|
8590
|
Time does not exist without change
[Aristotle]
|
5104
|
Time is an aspect of change
[Aristotle]
|
22959
|
Time is not change, but the number we associate with change
[Aristotle]
|
22960
|
The sophists thought a man in the Lyceum is different from that man in the marketplace
[Aristotle]
|
22961
|
The present moment is obviously a necessary feature of time
[Aristotle]
|
22962
|
Two is the least number, but there is no least magnitude, because it is always divisible
[Aristotle]
|
22963
|
We measure change by time, and time by change, as they are interdefined
[Aristotle]
|
22964
|
Change only exists in time through its being temporally measure
[Aristotle]
|
22965
|
Time measures rest, as well as change
[Aristotle]
|
5105
|
The incommensurability of the diagonal always exists, and so it is not in time
[Aristotle]
|
22966
|
The present moment is a link (of past to future), and also a limit (of past and of future)
[Aristotle]
|
5106
|
Would there be time if there were no mind?
[Aristotle]
|
22967
|
It is unclear whether time depends on the existence of soul
[Aristotle]
|
22968
|
Circular motion is the most obvious measure of time, and especially the celestial sphere
[Aristotle]
|
9974
|
Ten sheep and ten dogs are the same numerically, but it is not the same ten
[Aristotle]
|
5107
|
Predicates are substance, quality, place, relation, quantity and action or affection
[Aristotle]
|
5108
|
Is ceasing-to-be unnatural if it happens by force, and natural otherwise?
[Aristotle]
|
18833
|
A continuous line cannot be composed of indivisible points
[Aristotle]
|
5110
|
Goodness is when a thing (such as a circle) is complete, and conforms with its nature
[Aristotle]
|
5111
|
All moral virtue is concerned with bodily pleasure and pain
[Aristotle]
|
5113
|
Nothing natural is disorderly, because nature is responsible for all order
[Aristotle]
|
5114
|
If movement can arise within an animal, why can't it also arise in the universe?
[Aristotle]
|
5116
|
When there is unnatural movement (e.g. fire going downwards) the cause is obvious
[Aristotle]
|
5117
|
Heavy and light are defined by their tendency to move down or up
[Aristotle]
|
5119
|
The source of all movement must be indivisible and have no magnitude
[Aristotle]
|
16566
|
Poetry is more philosophic than history, as it concerns universals, not particulars
[Aristotle]
|
22518
|
The actual must be possible, because it occurred
[Aristotle]
|
2431
|
Every state is an association formed for some good purpose
[Aristotle]
|
22521
|
Our method of inquiry is to examine the smallest parts that make up the whole
[Aristotle]
|
22522
|
To grasp something, trace it back to its natural origins
[Aristotle]
|
2801
|
Intelligence which looks ahead is a natural master, while bodily strength is a natural slave
[Aristotle]
|
2800
|
The best instruments have one purpose, not many
[Aristotle]
|
2802
|
Men imagine gods to be of human shape, with a human lifestyle
[Aristotle]
|
22523
|
The community (of villages) becomes a city when it is totally self-sufficient
[Aristotle]
|
22524
|
The nature of each thing is its mature state
[Aristotle]
|
2803
|
Man is by nature a political animal
[Aristotle]
|
1570
|
Human beings, alone of the animals, have logos
[Aristotle]
|
1574
|
Reasoning distinguishes what is beneficial, and hence what is right
[Aristotle]
|
2805
|
A community must share a common view of good and justice
[Aristotle]
|
22525
|
The whole is prior to its parts, because parts are defined by their role
[Aristotle]
|
22526
|
People who are anti-social or wholly self-sufficient are no part of a city
[Aristotle]
|
2806
|
Man is the worst of all animals when divorced from law and justice
[Aristotle]
|
22527
|
Justice is the order in a political community
[Aristotle]
|
2807
|
Some say slavery is unnatural and created by convention, and is therefore forced, and unjust
[Aristotle]
|
21358
|
Natural slaves are those naturally belonging to another, or who can manage no more than labouring
[Aristotle]
|
22528
|
The nature of all animate things is to have one part which rules it
[Aristotle]
|
2808
|
Master and slave can have friendship through common interests
[Aristotle]
|
2809
|
If nature makes everything for a purpose, then plants and animals must have been made for man
[Aristotle]
|
22529
|
Men are natural leaders (apart from the unnatural ones)
[Aristotle]
|
22530
|
Both women and children should be educated, as this contributes to a city's excellence
[Aristotle]
|
22531
|
We aim to understand the best possible community for free people
[Aristotle]
|
22532
|
A city can't become entirely one, because its very nature is to be a multitude
[Aristotle]
|
22533
|
If the people are equal in nature, then they should all share in ruling
[Aristotle]
|
22534
|
People care less about what is communal, and more about what is their own
[Aristotle]
|
22535
|
Friendship is the best good for cities, because it reduces factions
[Aristotle]
|
22536
|
There could be private land and public crops, or public land and private crops, or both public
[Aristotle]
|
22537
|
Property should be owned privately, but used communally
[Aristotle]
|
2810
|
Selfishness is wrong not because it is self-love, but because it is excessive
[Aristotle]
|
22538
|
Owning and sharing property communally increases disagreements
[Aristotle]
|
2811
|
A state is plural, and needs education to make it a community
[Aristotle]
|
2813
|
It is quite possible to live a moderate life and yet be miserable
[Aristotle]
|
22539
|
Election of officials by the elected is dangerous, because factions can control it
[Aristotle]
|
2814
|
Phaleas proposed equality of property, provided there is equality of education
[Aristotle]
|
22540
|
Wealth could be quickly leveled by only the rich giving marriage dowries
[Aristotle]
|
2816
|
If it is easy to change the laws, that makes them weaker
[Aristotle]
|
2817
|
It is wrong that a worthy officer of state should seek the office
[Aristotle]
|
22541
|
Kings should be selected according to character
[Aristotle]
|
22542
|
People who buy public office will probably expect to profit from it
[Aristotle]
|
22543
|
In large communities it is better if more people participate in the offices
[Aristotle]
|
22544
|
A citizen is someone who is allowed to hold official posts in a city
[Aristotle]
|
2818
|
The virtues of a good citizen are relative to a particular constitution
[Aristotle]
|
22545
|
A person can be an excellent citizen without being an excellent man
[Aristotle]
|
2819
|
The only virtue special to a ruler is practical wisdom
[Aristotle]
|
2820
|
People want to live together, even when they don't want mutual help
[Aristotle]
|
22546
|
A city is a community of free people, and the constitution should aim at the common advantage
[Aristotle]
|
2821
|
The six constitutions are monarchy/tyranny, aristocracy/oligarchy, and polity/democracy
[Aristotle]
|
22547
|
Justice is equality for equals, and inequality for unequals
[Aristotle]
|
22548
|
A city aims at living well
[Aristotle]
|
2823
|
The many may add up to something good, even if they are inferior as individuals
[Aristotle]
|
2824
|
The collective judgement of many people on art is better than that of an individual
[Aristotle]
|
22549
|
In many cases, the claim that the majority is superior would apply equally to wild beasts
[Aristotle]
|
22550
|
It is dreadful to neither give a share nor receive a share
[Aristotle]
|
22551
|
Correct law should be in control, with rulers only deciding uncertain issues
[Aristotle]
|
2825
|
The good is obviously justice, which benefits the whole community, and involves equality in some sense
[Aristotle]
|
22552
|
The rich can claim to rule, because of land ownership, and being more trustworthy
[Aristotle]
|
22553
|
Justice is a virtue of communities
[Aristotle]
|
22554
|
It is said that we should not stick strictly to written law, as it is too vague
[Aristotle]
|
2826
|
Like water, large numbers of people are harder to corrupt than a few
[Aristotle]
|
22555
|
The function of good men is to confer benefits
[Aristotle]
|
2827
|
It is preferable that law should rule rather than any single citizen
[Aristotle]
|
2828
|
Law is intelligence without appetite
[Aristotle]
|
2829
|
The law is the mean
[Aristotle]
|
22556
|
Laws that match people's habits are more effective than mere written rules
[Aristotle]
|
22557
|
Virtuous people are like the citizens of the best city
[Aristotle]
|
22558
|
Constitutions specify distribution of offices, the authorities, and the community's aim
[Aristotle]
|
22560
|
Popular leaders only arise in democracies that are not in accord with the law
[Aristotle]
|
22561
|
The rich are seen as noble, because they don't need to commit crimes
[Aristotle]
|
2830
|
We can claim an equal right to aristocratic virtue, as well as to wealth or freedom
[Aristotle]
|
22562
|
Choosing officials by lot is democratic
[Aristotle]
|
22563
|
The middle classes are neither ambitious nor anarchic, which is good
[Aristotle]
|
22564
|
Community is based on friends, who are equal and similar, and share things
[Aristotle]
|
2832
|
The state aims to consist as far as possible of those who are like and equal
[Aristotle]
|
22565
|
The best communities rely on a large and strong middle class
[Aristotle]
|
22566
|
The greed of the rich is more destructive than the greed of the people
[Aristotle]
|
22567
|
Democracy arises when people who are given equal freedom assume unconditional equality
[Aristotle]
|
22568
|
Faction is for inferiors to be equal, and equals to become superior
[Aristotle]
|
22569
|
The Heraeans replaced election with lot, to thwart campaigning
[Aristotle]
|
22570
|
Rhetoric now enables good speakers to become popular leaders
[Aristotle]
|
22571
|
'If each is small, so too are all' is in one way false, for the whole composed of all is not small
[Aristotle]
|
2833
|
Equality is obviously there to help people who do not get priority in the constitution
[Aristotle]
|
22572
|
Officers should like the constitution, be capable, and have appropriate virtues and justice
[Aristotle]
|
22573
|
The virtue of justice may be relative to a particular constitution
[Aristotle]
|
22574
|
A community can lack self-control
[Aristotle]
|
22575
|
Ultimate democracy is tyranny
[Aristotle]
|
20092
|
One principle of liberty is to take turns ruling and being ruled
[Aristotle]
|
22576
|
No office is permanent in a democracy
[Aristotle]
|
2834
|
It is always the weak who want justice and equality, not the strong
[Aristotle]
|
2835
|
Any constitution can be made to last for a day or two
[Aristotle]
|
2973
|
We must decide the most desirable human life before designing a constitution
[Aristotle]
|
22577
|
What is the best life for everyone, and is that a communal or an individual problem?
[Aristotle]
|
2836
|
God is not blessed and happy because of external goods, but because of his own nature
[Aristotle]
|
22578
|
The happiest city is the one that acts most nobly
[Aristotle]
|
22579
|
The same four cardinal virtues which apply to individuals also apply to a city
[Aristotle]
|
22580
|
The best constitution enables everyone to live the best life
[Aristotle]
|
2837
|
Nothing contrary to nature is beautiful
[Aristotle]
|
22581
|
The size of a city is decided by the maximum self-sufficient community that can be surveyed
[Aristotle]
|
22582
|
Spirit [thumos] is the capacity by which we love
[Aristotle]
|
22583
|
The guardians should not be harsh to strangers, as no one should behave like that
[Aristotle]
|
22584
|
A community should all share to some extent in something like land or food
[Aristotle]
|
22585
|
Look at all of the citizens before judging a city to be happy
[Aristotle]
|
2840
|
The whole state should pay for the worship of the gods
[Aristotle]
|
2841
|
People become good because of nature, habit and reason
[Aristotle]
|
22586
|
Only humans have reason
[Aristotle]
|
2842
|
Men learn partly by habit, and partly by listening
[Aristotle]
|
22587
|
Understanding is the aim of our nature
[Aristotle]
|
2844
|
Abortions should be procured before the embryo has acquired life and sensation
[Aristotle]
|
22588
|
A city has a single end, so education must focus on that, and be communal, not private
[Aristotle]
|
22589
|
Citizens do not just own themselves, but are also parts of the city
[Aristotle]
|
2845
|
Free and great-souled men do not keep asking "what is the use of it?"
[Aristotle]
|
2846
|
Music can mould the character to be virtuous (just as gymnastics trains the body)
[Aristotle]
|
2847
|
The aim of serious childhood play is the amusement of the complete adult
[Aristotle]
|
22590
|
Virtue is concerned with correct feelings
[Aristotle]
|
12357
|
Explanation and generality are inseparable
[Aristotle, by Wedin]
|
23309
|
Aristotle's concepts of understanding and explanation mean he is not a pure empiricist
[Aristotle, by Frede,M]
|
24068
|
Demonstration is more than entailment, as the explanatory order must match the causal order
[Aristotle, by Koslicki]
|
17310
|
Aristotle gets asymmetric consequence from demonstration, which reflects real causal priority
[Aristotle, by Koslicki]
|
21359
|
Aristotle doesn't actually apply his theory of demonstration to his practical science
[Leroi on Aristotle]
|
12072
|
For Aristotle knowledge is explanatory, involving understanding, and principles or causes
[Aristotle, by Witt]
|
12073
|
'Episteme' means grasping causes, universal judgments, explanation, and teaching
[Aristotle, by Witt]
|
11994
|
Aristotelian essences are properties mentioned at the starting point of a science
[Aristotle, by Kung]
|
12363
|
Everything is either asserted or denied truly
[Aristotle]
|
12364
|
We understand a thing when we know its explanation and its necessity
[Aristotle]
|
12365
|
We can know by demonstration, which is a scientific deduction leading to understanding
[Aristotle]
|
1667
|
Premises must be true, primitive and immediate, and prior to and explanatory of conclusions
[Aristotle]
|
12366
|
We only understand something when we know its explanation
[Aristotle]
|
12367
|
What is most universal is furthest away, and the particulars are nearest
[Aristotle]
|
12368
|
Negation takes something away from something
[Aristotle]
|
1668
|
An axiom is a principle which must be understood if one is to learn anything
[Aristotle]
|
12369
|
A unit is what is quantitatively indivisible
[Aristotle]
|
1669
|
The foundation or source is stronger than the thing it causes
[Aristotle]
|
1670
|
When you understand basics, you can't be persuaded to change your mind
[Aristotle]
|
1671
|
Sceptics say justification is an infinite regress, or it stops at the unknowable
[Aristotle]
|
1672
|
Maybe everything could be demonstrated, if demonstration can be reciprocal or circular
[Aristotle]
|
12370
|
Some understanding, of immediate items, is indemonstrable
[Aristotle]
|
12371
|
A demonstration is a deduction which proceeds from necessities
[Aristotle]
|
12372
|
The essence of a triangle comes from the line, mentioned in any account of triangles
[Aristotle]
|
12373
|
Something holds universally when it is proved of an arbitrary and primitive case
[Aristotle]
|
10918
|
Demonstrative understanding rests on necessary features of the thing in itself
[Aristotle]
|
12374
|
Demonstrations must be necessary, and that depends on the middle term
[Aristotle]
|
12375
|
Whatever holds of a kind intrinsically holds of it necessarily
[Aristotle]
|
1673
|
Knowledge proceeds from principles, so it is hard to know if we know
[Aristotle]
|
1674
|
All demonstration is concerned with existence, axioms and properties
[Aristotle]
|
13004
|
Aristotle's axioms (unlike Euclid's) are assumptions awaiting proof
[Aristotle, by Leibniz]
|
1675
|
Separate Forms aren't needed for logic, but universals (one holding of many) are essential
[Aristotle]
|
12376
|
Demonstrations by reductio assume excluded middle
[Aristotle]
|
12377
|
Mathematics is concerned with forms, not with superficial properties
[Aristotle]
|
12378
|
The reason why is the key to knowledge
[Aristotle]
|
16725
|
Some knowledge is lost if you lose a sense, and there is no way the knowledge can be replaced
[Aristotle]
|
1677
|
We can forget the Forms, as they are irrelevant, and not needed in giving demonstrations
[Aristotle]
|
12148
|
Demonstrations are syllogisms which give explanations
[Aristotle]
|
1678
|
Universals give better explanations, because they are self-explanatory and primitive
[Aristotle]
|
1679
|
Universal demonstrations are about thought; particular demonstrations lead to perceptions
[Aristotle]
|
1680
|
Demonstration is better with fewer presuppositions, and it is quicker if these are familiar
[Aristotle]
|
1681
|
Units are positionless substances, and points are substances with position
[Aristotle]
|
12379
|
You cannot understand anything through perception
[Aristotle]
|
1683
|
We learn universals from many particulars
[Aristotle]
|
12380
|
Universals are valuable because they make the explanations plain
[Aristotle]
|
1684
|
Two falsehoods can be contrary to one another
[Aristotle]
|
12381
|
What is necessary cannot be otherwise
[Aristotle]
|
1685
|
No one has mere belief about something if they think it HAS to be true
[Aristotle]
|
1686
|
What we seek and understand are facts, reasons, existence, and identity
[Aristotle]
|
12382
|
What it is and why it is are the same; screening defines and explains an eclipse
[Aristotle]
|
12145
|
Definitions are of what something is, and that is universal
[Aristotle]
|
12146
|
Definitions recognise essences, so are not themselves essences
[Aristotle]
|
12147
|
The principles of demonstrations are definitions
[Aristotle]
|
12383
|
There must be definitions before demonstration is possible
[Aristotle]
|
1687
|
Why are being terrestrial and a biped combined in the definition of man, but being literate and musical aren't?
[Aristotle]
|
1688
|
Properties must be proved, but not essence; but existents are not a kind, so existence isn't part of essence
[Aristotle]
|
1689
|
Explanation is of the status of a thing, inferences to it, initiation of change, and purpose
[Aristotle]
|
1690
|
A stone travels upwards by a forced necessity, and downwards by natural necessity
[Aristotle]
|
17039
|
The predicates of a thing's nature are necessary to it
[Aristotle]
|
1691
|
Aim to get definitions of the primitive components, thus establishing the kind, and work towards the attributes
[Aristotle]
|
12384
|
Definition by division needs predicates, which are well ordered and thorough
[Aristotle]
|
9066
|
You can define objects by progressively identifying what is the same and what is different
[Aristotle]
|
1692
|
If you shouldn't argue in metaphors, then you shouldn't try to define them either
[Aristotle]
|
12385
|
Are particulars explained more by universals, or by other particulars?
[Aristotle]
|
1693
|
Animals may have some knowledge if they retain perception, but understanding requires reasons to be given
[Aristotle]
|
9067
|
Many memories of the same item form a single experience
[Aristotle]
|
9068
|
Perception creates primitive immediate principles by building a series of firm concepts
[Aristotle]
|
9069
|
A perception lodging in the soul creates a primitive universal, which becomes generalised
[Aristotle]
|
9070
|
We learn primitives and universals by induction from perceptions
[Aristotle]
|
18910
|
To seek truth, study the real connections between subjects and attributes
[Aristotle]
|
11283
|
There is pure deductive reasoning, and explanatory demonstration reasoning
[Aristotle, by Politis]
|
12075
|
An Aristotelian definition is causal
[Aristotle, by Witt]
|
8079
|
Aristotelian logic has two quantifiers of the subject ('all' and 'some')
[Aristotle, by Devlin]
|
18896
|
Aristotle places terms at opposite ends, joined by a quantified copula
[Aristotle, by Sommers]
|
3300
|
Aristotle's logic is based on the subject/predicate distinction, which leads him to substances and properties
[Aristotle, by Benardete,JA]
|
13819
|
Aristotle's said some Fs are G or some Fs are not G, forgetting that there might be no Fs
[Bostock on Aristotle]
|
11060
|
Aristotelian syllogisms are three-part, subject-predicate, existentially committed, with laws of thought
[Aristotle, by Hanna]
|
22271
|
Aristotle was the first to use schematic letters in logic
[Aristotle, by Potter]
|
18909
|
Aristotelian sentences are made up by one of four 'formative' connectors
[Aristotle, by Engelbretsen]
|
8080
|
Aristotelian identified 256 possible syllogisms, saying that 19 are valid
[Aristotle, by Devlin]
|
13912
|
Aristotle replaced Plato's noun-verb form with unions of pairs of terms by one of four 'copulae'
[Aristotle, by Engelbretsen/Sayward]
|
18911
|
Linguistic terms form a hierarchy, with higher terms predicable of increasing numbers of things
[Aristotle, by Engelbretsen]
|
11149
|
Affirming/denying sentences are universal, particular, or indeterminate
[Aristotle]
|
11148
|
Deduction is when we suppose one thing, and another necessarily follows
[Aristotle]
|
9403
|
There are three different deductions for actual terms, necessary terms and possible terms
[Aristotle]
|
14641
|
A deduction is necessary if the major (but not the minor) premise is also necessary
[Aristotle]
|
8071
|
Aristotle listed nineteen valid syllogisms (though a few of them were wrong)
[Aristotle, by Devlin]
|
17949
|
Inquiry is the cause of philosophy
[Aristotle]
|
5847
|
It is the role of dialectic to survey syllogisms
[Aristotle]
|
5848
|
All good things can be misused, except virtue
[Aristotle]
|
5849
|
Rhetoric is a political offshoot of dialectic and ethics
[Aristotle]
|
5850
|
Happiness is composed of a catalogue of internal and external benefits
[Aristotle]
|
5851
|
Pentathletes look the most beautiful, because they combine speed and strength
[Aristotle]
|
5852
|
The four constitutions are democracy (freedom), oligarchy (wealth), aristocracy (custom), tyranny (security)
[Aristotle]
|
5853
|
The best virtues are the most useful to others
[Aristotle]
|
1660
|
It is noble to avenge oneself on one's enemies, and not come to terms with them
[Aristotle]
|
23250
|
Desired responsible actions result either from rational or from irrational desire
[Aristotle]
|
5854
|
Nobody fears a disease which nobody has yet caught
[Aristotle]
|
5855
|
We all feel universal right and wrong, independent of any community or contracts
[Aristotle]
|
5856
|
Self-interest is a relative good, but nobility an absolute good
[Aristotle]
|
5857
|
The young feel pity from philanthropy, but the old from self-concern
[Aristotle]
|
5858
|
Men are physically prime at thirty-five, and mentally prime at forty-nine
[Aristotle]
|
5859
|
Rich people are mindlessly happy
[Aristotle]
|
5861
|
People assume events cause what follows them
[Aristotle]
|
5862
|
A single counterexample is enough to prove that a truth is not necessary
[Aristotle]
|
2675
|
Reasoning is a way of making statements which makes them lead on to other statements
[Aristotle]
|
2676
|
Didactic argument starts from the principles of the subject, not from the opinions of the learner
[Aristotle]
|
2677
|
Dialectic aims to start from generally accepted opinions, and lead to a contradiction
[Aristotle]
|
2674
|
Competitive argument aims at refutation, fallacy, paradox, solecism or repetition
[Aristotle]
|
16967
|
'Are Coriscus and Callias at home?' sounds like a single question, but it isn't
[Aristotle]
|
16149
|
Generic terms like 'man' are not substances, but qualities, relations, modes or some such thing
[Aristotle]
|
11840
|
Only if two things are identical do they have the same attributes
[Aristotle]
|
12259
|
Reasoning is when some results follow necessarily from certain claims
[Aristotle]
|
12260
|
Dialectic starts from generally accepted opinions
[Aristotle]
|
12261
|
Differentia are generic, and belong with genus
[Aristotle]
|
12262
|
An 'idion' belongs uniquely to a thing, but is not part of its essence
[Aristotle]
|
12263
|
'Genus' is part of the essence shared among several things
[Aristotle]
|
12264
|
An 'accident' is something which may possibly either belong or not belong to a thing
[Aristotle]
|
12265
|
All water is the same, because of a certain similarity
[Aristotle]
|
12266
|
'Same' is mainly for names or definitions, but also for propria, and for accidents
[Aristotle]
|
12267
|
There are ten categories: essence, quantity, quality, relation, place, time, position, state, activity, passivity
[Aristotle]
|
12271
|
Induction is the progress from particulars to universals
[Aristotle]
|
12272
|
We describe the essence of a particular thing by means of its differentiae
[Aristotle]
|
12273
|
Unit is the starting point of number
[Aristotle]
|
12274
|
Begin examination with basics, and subdivide till you can go no further
[Aristotle]
|
12275
|
We value friendship just for its own sake
[Aristotle]
|
12276
|
Justice and self-control are better than courage, because they are always useful
[Aristotle]
|
12277
|
Friendship is preferable to money, since its excess is preferable
[Aristotle]
|
12278
|
'Being' and 'oneness' are predicated of everything which exists
[Aristotle]
|
12279
|
The differentia indicate the qualities, but not the essence
[Aristotle]
|
12280
|
Genus gives the essence better than the differentiae do
[Aristotle]
|
12281
|
Man is intrinsically a civilized animal
[Aristotle]
|
12282
|
An individual property has to exist (in past, present or future)
[Aristotle]
|
12283
|
In definitions the first term to be assigned ought to be the genus
[Aristotle]
|
12284
|
Everything that is has one single essence
[Aristotle]
|
11261
|
Puzzles arise when reasoning seems equal on both sides
[Aristotle]
|
12285
|
The definition is peculiar to one thing, not common to many
[Aristotle]
|
13269
|
In the case of a house the parts can exist without the whole, so parts are not the whole
[Aristotle]
|
12286
|
If two things are the same, they must have the same source and origin
[Aristotle]
|
12287
|
Two identical things have the same accidents, they are the same; if the accidents differ, they're different
[Aristotle]
|
12288
|
Numerical sameness and generic sameness are not the same
[Aristotle]
|
12289
|
The genera and the differentiae are part of the essence
[Aristotle]
|
12290
|
Destruction is dissolution of essence
[Aristotle]
|
12291
|
There can't be one definition of two things, or two definitions of the same thing
[Aristotle]
|
12292
|
Definitions are easily destroyed, since they can contain very many assertions
[Aristotle]
|
12293
|
We say 'so in cases of this kind', but how do you decide what is 'of this kind'?
[Aristotle]
|
11243
|
Aristotelian explanations are facts, while modern explanations depend on human conceptions
[Aristotle, by Politis]
|
12000
|
Aristotle regularly says that essential properties explain other significant properties
[Aristotle, by Kung]
|
23312
|
Aristotle is a rationalist, but reason is slowly acquired through perception and experience
[Aristotle, by Frede,M]
|
16111
|
Aristotle wants to fit common intuitions, and therefore uses language as a guide
[Aristotle, by Gill,ML]
|
23300
|
Aristotle and the Stoics denied rationality to animals, while Platonists affirmed it
[Aristotle, by Sorabji]
|
11240
|
The notion of analytic truth is absent in Aristotle
[Aristotle, by Politis]
|
11239
|
The notion of a priori truth is absent in Aristotle
[Aristotle, by Politis]
|
5991
|
For Aristotle, knowledge is of causes, and is theoretical, practical or productive
[Aristotle, by Code]
|
3320
|
Aristotle's standard analysis of species and genus involves specifying things in terms of something more general
[Aristotle, by Benardete,JA]
|
13277
|
The 'form' is the recipe for building wholes of a particular kind
[Aristotle, by Koslicki]
|
13276
|
The unmoved mover and the soul show Aristotelian form as the ultimate mereological atom
[Aristotle, by Koslicki]
|
1575
|
For Aristotle logos is essentially the ability to talk rationally about questions of value
[Roochnik on Aristotle]
|
1589
|
Aristotle is the supreme optimist about the ability of logos to explain nature
[Roochnik on Aristotle]
|
8200
|
Aristotelian definitions aim to give the essential properties of the thing defined
[Aristotle, by Quine]
|
4385
|
Aristotelian definition involves first stating the genus, then the differentia of the thing
[Aristotle, by Urmson]
|
19693
|
There is practical wisdom (for action), and theoretical wisdom (for deep understanding)
[Aristotle, by Whitcomb]
|
4730
|
For Aristotle, the subject-predicate structure of Greek reflected a substance-accident structure of reality
[Aristotle, by O'Grady]
|
13282
|
Aristotle relativises the notion of wholeness to different measures
[Aristotle, by Koslicki]
|
12058
|
Aristotle's matter can become any other kind of matter
[Aristotle, by Wiggins]
|
8660
|
There are potential infinities (never running out), but actual infinity is incoherent
[Aristotle, by Friend]
|
11150
|
It is the mark of an educated mind to be able to entertain an idea without accepting it
[Aristotle]
|
6559
|
Aristotle never actually says that man is a rational animal
[Aristotle, by Fogelin]
|
3037
|
Aristotle said the educated were superior to the uneducated as the living are to the dead
[Aristotle, by Diog. Laertius]
|
16971
|
Plato says sciences are unified around Forms; Aristotle says they're unified around substance
[Aristotle, by Moravcsik]
|
22729
|
The concepts of gods arose from observing the soul, and the cosmos
[Aristotle, by Sext.Empiricus]
|