Aristotle's Theory of Actuality by Zev Bechler

By Zev Bechler

This can be an assault on Aristotle exhibiting that his lost force towards the constant program of his actualistic ontology (denying the truth of all capability issues) led to a lot of his significant theses being primarily vacuous. this is often an assault on Aristotle exhibiting that, after his insurrection opposed to Plato's separate rules, he formulated his actualistic ontology denying the truth of all capability issues and protecting that purely real issues are actual. In a lost or wrong force towards consistency, Aristotle then utilized this ontology to different parts of his philosophy with the outcome that lots of his significant theses are basically vacuous. while utilized in his physics, this ended in the view that each one ordinary motions are uncaused and for that reason self-explanatory. similar effects have been Aristotle9s actual indeterminism, holism, and the genuine that means of his teleology and idea of god In his logical conception Aristotle offered a approach of empty motives and argued that those are the one clinical factors attainable. seeing that arithmetic seems to be to house non-actual entities, Aristotle formulated an actualistic idea of arithmetic, resulting in the 1st idea of a common arithmetic. This e-book exhibits how actualism served because the beginning of an anti-informationist philosophy of nature, technological know-how, common sense, and arithmetic. those effects make Aristotle's actualism the typical framework for twentieth-century technological know-how and its philosophy.

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L’un, a parte subjecti, entre intellect patient et producteur en nous, l’autre, a parte objecti, entre les formes et la matière. Si l’on admet cette interprétation, la question des limites de la contemplation se pose non seulement d’ un point de vue éthique et psychologique (et/ou épistémologique), mais aussi d’ un point de vue métaphysique ou cosmologique. V. Une limite cosmologique ? Trouve-t-on des textes de Théophraste qui vont dans ce sens ? Dans son traité sur les principes connu sous le nom de Métaphysique, Théophraste s’ interroge sur l’existence d’une «connexion et comme [d’]une communauté mutuelle entre les intelligibles et les êtres naturels » (4a10).

32–33. 62 Them. In De an. 18= 320A FHS&G : ἁψάµενος δὲ καὶ τῶν περὶ τοῦ ποιητικοῦ νοῦ διωρισµένων ᾽Αριστοτέλει ‘ἐκεῖνο’ φησὶν [ὁ Θεόφραστος] ‘ἐπισκεπτέον, ὃ δή φαµεν ἐν πάσῃ φύσει τὸ 59 théophraste: les limites de la contemplation 31 Théophraste semble bien reconnaître que l’intellect moteur en nous ne pense pas toujours. Aristote ne le nie évidemment pas63, mais renvoie cette faiblesse au niveau du seul intellect patient, et en immunise l’ intellect producteur, que ce dernier soit transcendant à l’ âme humaine ou qu’ il réside en elle sans se «mélanger» à l’intellect patient : l’ idée que l’ intellect est «sans mélange» (ἀµιγής) est très présente en De an.

Théophraste: les limites de la contemplation 21 la médecine [ne domine pas] la santé. En effet, elle n’ en fait pas usage mais la fait au contraire advenir. [La prudence] donne des ordres en vue de [la sagesse], mais pas à [la sagesse]. [Sinon], ce serait en outre comme si on disait que la politique commande aux dieux, parce qu’ elle donne des ordres à tout ce qui se trouve dans la cité» (Eth. Nic. 1145a6–9). Après avoir expliqué cette dernière analogie, en précisant que la politique supervise la construction des temples et les cultes sans pour autant donner des ordres aux dieux, la scholie ajoute: Théophraste dit que la prudence est disposée à l’égard de la sagesse d’une manière comparable à celle qu’ont à l’égard de leurs maîtres les esclaves servant d’intendants pour leurs maîtres.

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