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one of the greatest of the ancient Athenian philosophers

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Schelling, even when he studies Aristotle analytically, does this aiming at the development of his own philosophy; this is the reason why his interpretations of the Stagirite do not form a solid and coherent system, since, unlike Hegel, he never gave specific lessons on the history of ancient philosophy, as he did for modern philosophy.
The following eight chapters deal with Aristotle and his commentators, ending with two alternative responses to the question, left open by the Stagirite, of whether the 'sense of sensing' is specifically human, or shared by all animals.
He omits a major aspect of Aristotle's faculty psychology, which makes the Stagirite compatible with the Platonic anthropology that Levi ascribes to the humanists and reformers.
If one wants to determine to what extent he shares the views of the Stagirite, it is imperative to check what he has to say about the proofs advanced by the Philosopher.
Thomas Aquinas as faithful to the spirit of the Fathers in their common hostility to the Stagirite whose philosophy is incapable of assimilating recent astronomic, geographic, and ethnographic experience, Campanella trumpets the necessity for a more exact and new philosophy and for radical reform.
It should be noted that in the texts of Plato the term "universal" (katholou) through which the Stagirite sets up his refutation does not ever appear (I owe this observation to Riccardo Chiaradonna).
37) At the same time, despite their brevity and occasional inconsistency, these studies make clear that Heidegger turns to Aristotle mainly in order to distance himself from the Stagirite.
To address these issues, it is necessary to appeal to the more specific concept of epistemic limit or determination, in terms of which the Stagirite ranks various forms of gnosis.
Thomas' method of commenting was considered highly original in his day because of the clarity of his expose, the depth of his understanding, his command of the entire thought of the Stagirite, his knowledge of the positions of the different philosophers, his efforts to secure the best translations available, and above all, his meticulous explanations of every single sentence of the text.
He shows, in his discussion of four conditions of moral failure not acknowledged by the Stagirite, how Aristotle gives no thought to the tragic possibility of unrewarded good acts: there may be goods for which there are no definite practices (such as "being a good parent"); internal ends might not lead adequately to the external end at which they aim; individual good acts might bring about bad results for society; and virtues that bring the individual soul into good condition could conflict with those that bring good results to the community.