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PHILOSOPHY OF RESESEARCH
Introduction
Aristotle was a Greek philosopher, a student of Plato, and teacher
of Alexander the Great. He wrote on diverse subjects, including
physics, metaphysics, poetry (including theater), logic, rhetoric, politics,
government, ethics, biology, and zoology. Along with Socrates and Plato, he
was among the most influential of the ancient Greek philosophers, as they
transformed Pre-Socratic Greek philosophy into the foundations of Western
philosophy as it is known today. Most researchers credit Plato and Aristotle
with founding two of the most important schools of ancient philosophy, along
with Stoicism and Epicureanism.
Aristotle's philosophy made a dramatic impact on both Western and Islamic
philosophy. The beginning of "modern" philosophy in the Western world is
typically located at the transition from medieval, Aristotelian philosophy
to mechanistic, Cartesian philosophy in the sixteenth and seventeenth
centuries. Yet, even the new philosophy continued to put debates in largely
Aristotelian terms, or to wrestle with Aristotelian views. Today, there are
avowed Aristotelians in many areas of contemporary philosophy, including
ethics and metaphysics.
Given the volume of Aristotle's work, it is not possible to adequately
summarize his views in anything less than a book. This article focuses on the
aspects of his views that have been most influential in the history of
philosophy.
Life
Aristotle was born in Stagira, Chalcidice, in 384
B.C.E.
B.C.E.
B.C.E.,
Lyceum. Aristotle conducted courses at the school for the next eleven years.
While in Athens, his wife Pythias died, and Aristotle became involved with
Herpyllis of Stageira, who bore him a son that he named after his father,
Nicomachus.
It is during this period that Aristotle is believed to have composed many of
his works. Aristotle wrote many dialogues, only fragments of which survived.
The works that have survived are in treatise form and were not, for the most
B.C.E.,
once again flared. Having never made a secret of his Macedonian roots,
Aristotle fled the city to his mother's family estate in Chalcis, explaining, "I
will not allow the Athenians to sin twice against philosophy."[1] However, he
died there of natural causes within the year.
Methodology
Plato (left) and Aristotle (right), a detail of The School of Athens, a fresco
by Raphael. Aristotle gestures to the earth, representing his belief in
knowledge through empirical observation and experience, while holding a
copy of his Nicomachean Ethics in his hand, whilst Plato gestures to the
heavens, representing his belief in The Forms.
Logic
Aristotle is, without question, the most important logician in history. He
deserves this title for two main reasons: (1) He was the first to consider the
systematization of inferences as a discipline in itself (it would not be an
exaggeration to say that he invented logic), and (2) his logical system was
the dominant one for approximately 2000 years. Kant famously claimed that
nothing significant had been added to logic since Aristotle, and concluded
that it was one of the few disciplines that was finished. The work of
mathematicians such as Boole and Frege in the nineteenth century showed
that Kant was wrong in his estimation, but even contemporary logicians hold
Aristotle in high regard.
Central to Aristotle's theory was the claim that all arguments could be
reduced to a simple form, called a "syllogism." A syllogism was a set of three
statements, the third of which (the conclusion) was necessarily true if the
first two (the premises) were. Aristotle thought that the basic statements
were of one of four forms:
1. All X's are Y's
2. No X's are Y's
3. Some X's are Y's
4. Some X's are not Y's
Aristotle's main insight, the insight that more or less began logic as a proper
discipline, was that whether an inference was successful could depend on
purely formal features of the argument. For instance, consider the following
two arguments:
1. All cats are animals
2. All animals are made of cells
3. Therefore, all cats are made of cells
and:
Aristotle disagreed with Plato on this point, arguing that all universals are
instantiated. In other words, there are no universals that are unattached to
existing things. According to Aristotle, if a universal exists, either as a
particular or a relation, then there must have been, must be currently, or
must be in the future, something on which the universal can be predicated.
In addition, Aristotle disagreed with Plato about the location of universals. As
Plato spoke of a separate world of the forms, a location where all universal
forms subsist, Aristotle maintained that universals exist within each thing on
which each universal is predicated. So, according to Aristotle, the form of
apple exists within each apple, rather than in the world of the forms. His view
seems to have been that the most fundamental level of reality is just what
people naturally take it to be: The particular objects people encounter in
everyday experience. Moreover, the main way of becoming informed about
the nature of reality is through sensory experience.
The basic contrast described here is one that echoed throughout the history
of Western philosophy, often described as the contrast
between rationalism and empiricism.
Each of the four earthly elements has its natural place; the earth at the
center of the universe, then water, then air, then fire. When they are out of
their natural place they have natural motion, requiring no external cause,
which is towards that place; so bodies sink in water, air bubbles up, rain falls,
flame rises in air. The heavenly element has perpetual circular motion.
This view was key to Aristotle's explanation of celestial motion and of gravity.
It is often given as a paradigm of teleological explanation, and became the
dominant scientific view in Europe at the end of the middle ages.
Philosophy of mind
Aristotle's major discussion of the nature of the mind appears in De
Anima. His concern is with the "principle of motion" of living entities. He
distinguishes three types of soul:
1. Nutritive
2. Sensory
3. Thinking
All plants and animals are capable of absorbing nutrition, so Aristotle held
that they all have a nutritive soul. Yet, not all are capable of perceiving their
surroundings. Aristotle thought this was indicated by a lack of movement,
holding that stationary animals cannot perceive. He, therefore, concluded
that the presence of this type of soul was what distinguished plants from
animals. Finally, Aristotle held that what was distinctive of humans is their
ability to think, and held that this requires yet another principle of motion,
the thinking soul.
Most of Aristotle's discussion of the soul is "naturalistic"that is, it appears
to only describe entities whose existence is already countenanced in the
natural sciences (primarily, physics). This is especially brought out by his
claim that the soul seems to be the form of the organism. Because of this,
some contemporary advocates of functionalism in the philosophy of mind
(just as Hilary Putnam) have cited Aristotle as a predecessor.
In the De Anima discussion, however, there are places where Aristotle seems
to suggest that the rational soul requires something beyond the body. His
remarks are very condensed, and so incredibly difficult to interpret, but these
few remarks were the focus of Christian commentators who attempted to
reconcile Aristotelian philosophy with Christian doctrine.
Practical philosophy
Ethics
Golden Mean
The concept of Aristotle's theory of golden mean is represented in his work called
Nicomachean Ethics, in which Aristotle explains the origin, nature and development
of virtues which are essential for achieving the ultimate goal, happiness (Greek:
Eudaimonia), which must be desired for itself. It must not be confused with carnal or
material pleasures, although there are many people who consider this to be real
happiness, since they are the most basic form of pleasures. It is a way of life that
enables us to live in accordance with our nature, to improve our character, to better
deal with the inevitable hardships of life and to strive for the good of the whole, not
just of the individual.
ways that nature, that vastly intricate and greater system, operates, so they
fear it because they don't fully understand it. That's why people invent god
who is primarily concerned with them, because it is their arrogance and pride
that propels their desperate need of wanting to be the center of everything,
wanting to know everything, or at least pretend so. They explain away death,
pain, suffering, thus robbing their lives of its natural aspects, turning it into a
bus station to heaven, where they just keep waiting and waiting for a ride,
while doing nothing.
The people in modern society need to overcome their pride and arrogance
and look in nature for guidance, because we all depend on it. Staring into the
sky and imagining ourselves in heaven will not accomplish anything; it is
better instead to accept our role in the world and appreciate the beauty of
life, and death, which gives meaning to it. We don't need "new" and
"progressive" ways of life when the ancient wisdom of the world's greatest
thinkers is in front of us, forgotten in the dusty shelves in some crumbling
library. The balance, the golden mean of which Aristotle talked about must
be recognized as beneficial and important, as it is in nature itself.
VICE (DEFECT)
Cowardice (too little
confidence)
Foolhardiness (too little fear)
VIRTUE (MEAN)
Courage
VICE (EXCESS)
Rashness (too much
Courage
confidence)
Cowardice (too much
Temperance
fear)
Selfindulgence (too
Liberality
much pleasure)
Prodigality or
little giving)
Wastefulness (too
much giving)
Tastelessness and
sums of money)
Magnificence
Proper Pride
large sums)
Empty Vanity (too
Good Temper
much honor)
Irascible (too much
Modesty
anger)
Bashfulness (too much
Friendliness
shame)
Flattery
Conclusion
In conclusion, according to Aristotle, what is happiness?