Aristotle

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Related to Aristotle's: Aristotelianism, Aristotle's lantern

A·ris·tot·le

(ar'is-tot-ĕl),
of Stagira, Greek philosopher and scientist, 384-322 bce. See: Aristotle anomaly, aristotelian method.

Aristotle,

Greek philosopher and scientist, 384-322 B.C.
Aristotelian method - a method of study that stresses the relation between a general category and a particular object.
Aristotle anomaly
References in periodicals archive ?
In one of Doig's examples, Aquinas makes assertions about the afterlife in a comment on Aristotle's discussion of happiness.
The title, A Reassessment of Aristotle's Economic Thought, would seem to imply a clear idea of the current assessment of his thought.
A challenge to this reading is Aristotle's account of the development of the embryo in GA II.
In the first essay of Teleology, "Aristotle's Conception of Final Causality," Gotthelf works through the interpretation of Aristotelian teleology with which he is most commonly associated: Aristotle's view is that in order to explain a feature of a natural substance, one must appeal to an "irreducible potency for form.
3) On this interpretation, the identification of genuine animal kinds, including greatest kinds, is a goal of Aristotle's historia.
Where there is no evidence of the similarity or dissimilarity of Plato's views to Aristotle's, we take the simplest hypothesis, that is, concord rather than controversy.
On this interpretation, it is Aristotle's task to show that organic phenomena such as the generation of dogs could not have come about accidentally (given their order and regularity), and that they are, in truth, legitimate subjects of explanation.
After all, the music of Aristotle's thought comes from his assumption that the principles of knowledge are the same as the principles of the universe.
This book purports to solve the difficulties involved in, not Bush's promotion of the American "best regime," but Aristotle's political thought about the best politeia.
Second, the medieval universities, when they recovered Aristotle's own discourses, treated them scholastically as texts upon which to comment rather than as instruments of spiritual formation, and they made philosophy an intellectual instrument of theology.
If Aristotle's cautionary counsel seems right with respect to questions of consciousness, all the more is the reason to take it seriously when approaching metaphysical matters, where issues become quickly opaque, abstract, and, relative even to their own starting points, abstruse.
His treatment of Plato and Aristotle is workmanlike without being either dry or dismissive: difficulties in their systems, such as the nature of the Forms in Plato and Aristotle's universal teleology, are cataloged and taken seriously but not presented as reasons for discarding their thinking outright.