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one of the greatest of the ancient Athenian philosophers

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(36) This view is by Aristotle well illustrated in his analysis of a body's motion in the void; the Stagirite aims to demonstrate the inadmissibility of the void because the velocities in the plenum are commensurable in the proportion of their media, that is to say [v.sub.1]/[v.sub.2] = [m.sub.1]/[m.sub.2], but this equation would be meaningless when [m.sub.2] = 0; in fact there is no proportion between zero and a finite magnitude.
On the other hand, the notion of Aristotelianism implicit in the new forms of treating natural and human phenomena and the association of the Stagirite with Arabian and Jewish translators, would cause suspicions in the masters themselves--the very same exponents, to a greater or lesser extent, of Scholasticism.
For example, Kazoo cites Aristotle's refutation of Parmenides, where the Stagirite defends the multiplicity and heterogeneity of "what is":
As several scholars have pointed out, the tragic comedia is a peculiar mixture of the tragedia patetica favored by Aristotle and the tragedia morata (moral tragedy), discarded by the Stagirite as untragic.
In providing an interpretative reading of Aristotle's Physics, Avicenna demonstrates knowledge of previous commentaries on the same work by the Stagirite, such as those by Alexander of Aphrodisias and Themistius, as well as the objections of John Philoponus to Aristotle's argument for the eternity of the world.
One influence is Aristotle; Part One of the novel is called Non-Contradiction--although Rand shuns the Stagirite's belief in a Prime Mover.
Following this line of thought, philosophers as Stagirite, Etienne Gilson and Jose Ortega y'Gasset see metaphysics as a pure rational science or the science of Being in general.
When the Stagirite discusses the various modes of wealth-getting by way of exchange, he states that 'wage earning' or 'labour for hire' (mistharnia) (Pol.
Euclidean geometry when studied by an al-Uqlidusi or an al-Biruni was essentially the geometry of Euclid, and the Aristotelian physics criticized partly by Ibn Sina was essentially the physics of the Stagirite as commented upon and developed by his Alexandrian commentators and occasionally criticized by such Christian writers as John Philoponos.
In fact, the Aristotelian mind is really topical mainly because the Stagirite appreciates the concrete world even from the natural point of view: as he says in Parts of animals, "we must not betake ourselves to the consideration of the meaner animals with a bad grace, as though we were children; since in all natural things is somewhat of the marvellous" (I, 645a 15-20).
However, remaining within the Aristotelian description, we must say that the Stagirite did not quite make such a distinction; he keeps the motivated sign ("tekmerion") distinct from the conventional one ("symbolon").
The two would certainly agree on the Stagirite's definition of the enthymeme as "the 'body' of persuasion" (1.1.13), a persuasion that has three parts, "a speaker and a subject on which he speaks and someone addressed," as well as an "objective [telos] of the speech" relating to the hearer (1.3.1).
The Stagirite's legacy perdured through the Middle Ages and into the Renaissance, mainly due to his unparalleled ability to balance universal moral principles and situational contingencies as he dissected the moral act.