kaioduartycost, 28 января 2019 г., 13:00
Starting as Plato from the same problem about the objective value of concepts, but abandoning the master's solution, Aristotle constructs an entirely original system. The characters of this great synthesis are: 1. Faithful observation of nature - Plato, an idealist, had rejected experience as the source of certain knowledge. Aristotle, more positive, always takes fact as the starting point of his theories, seeking in reality a solid support for his highest metaphysical speculations. 2. Rigor in method - After studying the laws of thought, the deductive and inductive process applies them, with rare skill, in all his works, replacing Plato's imaginary and figurative language with a polished and concise style and creating a philosophical terminology of admirable precision. You can consider yourself as the author of scientific methodology and technology. Generally, in the study of an issue, Aristotle proceeds in parts: a) begins to define the object to him; b) begins by enumerating historical solutions; c) then proposes the doubts; d) then indicates the solution itself; (e) finally refutes the contrary judgments. 3. Unity of the whole - Its vast philosophical work constitutes a true system, a true synthesis. All parts are composed, if they correspond, are confirmed. THE ARISTOTLE THOUGHT ''Master of those who know,'' so Dante refers to him in the Divine Comedy. With Plato, Aristotle created the propulsive nucleus of all later philosophy. More realistic than his teacher, Aristotle traverses all the paths of knowledge: from biology to metaphysics, from psychology to rhetoric, from logic to politics, from ethics to poetry. Impossible to summarize the fecundity of your thinking in all areas. Just a few ideas. The Aristotelian work is only integrated in the European philosophical culture of the Middle Ages, through the Arabs, in the thirteenth century, when the (orientalised) version of Averroes, its most important commentator, is known. Later, St. Thomas Aquinas will incorporate many steps of his theses into Christian thought. The theory of causes. Knowledge is the knowledge of causes - the material cause (that of which a thing is made), the formal cause (that which makes a thing what it is), the efficient cause (the one that transforms matter) and the final cause (the purpose with which the thing is done). All presuppose a first cause, an uncaused cause, the motionless motor of the cosmos, the divinity, which is the supreme reality, the full substance that determines the movement and unity of the universe. But for Aristotle the divinity does not have the faculty of the creation of the world, it has always existed. It is Christian philosophy that will give divinity the power of Creation. Aristotle often opposes Plato and his theory of Ideas. For the stagirita it is not possible to think a thing without assigning a substance, a quantity, a quality, an activity, a passivity, a position in time and space, etc. There are two kinds of Being: the true ones, which subsist by themselves and the accidents. When one dies, matter remains; the form, which characterizes the particular qualities of things, disappears. Sensitive objects are constituted by the principle of perfection (the act), they are as they are and by the principle of imperfection (the potency), through which they are allowed to acquire new perfections. The act explains the unity of being, power, multiplicity and change. Aristotle is the creator of biology. His observation of nature, without having the most elementary means of investigation (the microscope, for example), although today has an almost historical value, is still extraordinary. What mattered most was living nature. It is due to the origin of the technical language of sciences and the principle of its systematization and organization. Everything moves and exists in concentric circles, tending to an end. All things are separated according to their proper place, determined by nature. While Plato acts on the plane of ideas, using only reason and barely noticing the transformations of nature, Aristotle is interested in these and physical processes. Not ceasing to rely on reason, the son of Nicomachus also uses the senses. For Plato reality is what we think. For Aristotle is also what we perceive or feel. What we see in nature, says Plato, is the reflection of what exists in the world of ideas, that is, in the souls of men. Aristotle will say: what is in the soul of man is only the reflection of the objects of nature, reason is empty until we feel nothing. Hence the difference of styles: Plato is poetic, Aristotle is detailed, preferring however the fragment to detail. The texts of the founder of the Lyceum have come to us, probably unfinished because they are notes for the lessons.
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