Aristotle held that the vas or active intelligence alone is immortal.
Aristotle is much nearer a conception of evolution than his master Plato.
In 1705 Cartesianism was still subject to prohibitions from the authorities; but in a project of new statutes, drawn up for the faculty of arts at Paris in 1720, the Method and Meditations of Descartes were placed beside the Organon and the Metaphysics of Aristotle as text-books for philosophical study.
This conception of matter, as infinitely divisible and continuous, was taught by Anaxagoras more than four centuries before the Christian era, and in the philosophy of Aristotle the same ideas are found.
She read widely though unsystematically, studying philosophy in Aristotle, Leibnitz, Locke and Condillac, and feeding her imagination with Rene and Childe Harold.
Reason and revelation are separate sources of knowledge; and man can put himself in possession of each, because he can bring himself into relation to the church on the one hand, and the system of philosophy, or more strictly Aristotle, on the other.
Plato, while admiring Pericles' intellect, accuses him of pandering to the mob; Aristotle in his Politics and especially in the Constitution of Athens, which is valuable in that it gives the dates of Pericles' enactments as derived from an official document, accepts the same view.
He quotes Aristotle, Heraclides Ponticus, Aeschines Socraticus, Idomeneus of Lampsacus and Duris of Samos, and is also indebted through some Alexandrine intermediary to Ephorus and Theopompus.
The second book continues the history of his conquests, and the third contains the victory over Porus, the relations with the Brahmins, the letter to Aristotle on the wonders of India, the histories of Candace and the Amazons, the letter to Olympias on the marvels of Farther Asia, and lastly the account of Alexander's death in Babylon.
Auxiliary sources for the medieval romance-writers were: - the opuscule (4th century) known as Alexandri magni iter ad Paradisum, a fable of Eastern origin directed against ambition; the Itinerarium Alexandri (340), based partly on Julius Valerius and dedicated to Constans, son of the emperor Constantine; the letter of Alexander to Aristotle (Epist.
The letter from Alexander to Aristotle and his correspondence with Dindimus are found in Early English versions dating from the 11th century.
Des Archpresbyter Leo (Historia de proeliis), (Erlangen, 1885); Alexander's letter to Aristotle and his correspondence with Dindimus are included in the Teubner edition of Julius Valerius (ed.
20), whom he murdered in 465 B.C. According to Aristotle, Pol.
He purchased from the family of Neleus of Skepsis in the Troad manuscripts of the works of Aristotle and Theophrastus (including their libraries), which had been given to Neleus by Theophrastus himself, whose pupil Neleus had been.
The metaphysics of Aristotle, the ethics of Spinoza, the philosophical works of Cicero, and many kindred works, were also frequent subjects of study.
We have seen that the name of Italy was originally applied only to the southernmost part of the peninsula, and was only gradually extended so as to comprise the central regions, such as Latium and Campania, which were designated by writers as late as Thucydides and Aristotle as in Opicia.
Modern Roman Catholic learning, which owes a great debt to Aristotle through the schoolmen, includes Natural Theology in philosophy, not in theology properly so called.
Again, in the scheme of mechanism, everything is determined by everything else - in 5 Aristotle and the schoolmen meant by a proof a priori reasoning from cause to effect.
Aristotle has impressed the ordinary mind chiefly by his criticism of Plato's ideal theory; and therefore he is often ranked as the father of empiricists.
The threatened dualism of ideal and material becomes for Aristotle mainly a contrast of matter and form; the lower stage in development desires or aims at the higher, matter more and more tending to pass into form, till God is form without any matter.
And the chief contribution of Aristotle to theism is a theory, found in his Physics as well as his Metaphysics, of God as first mover of the universe, himself unmoved.
Yet on the whole Aristotle leans to a teleological theory of evolution, which he interprets dualistually by means of certain metaphysical distinctions.
To Aristotle the whole of nature is instinct with a vital impulse towards some higher manifestation.
In some respects Aristotle approaches the modern view of evolution.
Very curious, in relation to modern evolutional ideas, is the Stoical doctrine that our world is but one of a series of exactly 1 Zeller says that through this distinction Aristotle first made possible the idea of development.
Lewes's Aristotle, p. 187.
In fact, while holding firmly by the former, Bonnet more or less modified the latter in his later writings, and, at length, he admits that a " germ " need not be an actual miniature of the organism, hut that it may be merely an " original preformation " capable of producing the latter.4 But, thus defined, the germ is neither more nor less than the "particula genitalis" of Aristotle, or the "primordium vegetale" or " ovum " of Harvey; and the " evolution " of such a germ would not be distinguishable from " epigenesis."
Aristotle, Haller, Harvey, Kielmeyer, Autenrieth, and many others have either made this observation incidentally, or, especially the latter, have drawn particular attention to it, and drawn therefrom results of permanent importance for physiology."
In fact, there is a period when, as Aristotle long ago said, the embryo of the highest animal has the form of a mere worm, and, devoid of internal and external organization, is merely an almost structureless lump of polype-substance.
The epidemic nature of wheat-rust was known to Aristotle about 350 B.C., and the Greeks and Romans knew these epidemics well, their philosophers having shrewd speculations as to causes, while the people held characteristic superstitions regarding them, which found vent in the dedication of special festivals and deities to the pests.
The origin of the organography of the present day may be traced back to Aristotle, who described the parts of plants as organs, though very simple ones.
To Aristotle (384-322 B.C.) must be given the distinction of founding scientific geography.
Aristotle, too, gave greater definiteness to the idea of zones conceived by Parmenides, who had pictured a torrid zone uninhabitable by reason of heat, two frigid zones uninhabitable by reason of cold, and two intermediate temperate zones fit for human occupation.
Aristotle defined the temperate zone as extending from the tropic to the arctic circle, but there is some uncertainty as to the precise meaning he gave to the term " arctic circle."
Aristotle had himself shown that in the southern temperate zone winds similar to those of the northern temperate zone should blow, but from the opposite direction.
The circular outline had given way in geographical opinion to the elliptical with the long axis lying east and west, and Aristotle was inclined to view it as a very long and relatively narrow band almost encircling the globe in the temperate zone.
Aristotle left no work on geography, so that it is impossible to know what facts he associated with the science of the earth's surface.
The word geography did not appear before Aristotle, Aristotle's the first use of it being in the llepi Kovp.wv, which is one of the writings doubtfully ascribed to him, and H.
24) followed Eratosthenes rather than Aristotle, but with sympathies which went out more to the human interests than the mathematical basis of geography.
Aristotle and the sphere.
The old arguments of Aristotle and the old measurements of Ptolemy were used by Toscanelli and Columbus in urging a westward voyage to India; and mainly on this account did the Revival of crossing of the Atlantic rank higher in the history of geography.
The authors he most carefully studied at this period were Thucydides and Aristotle, and for their writings he formed an attachment which remained to the close of his life, and exerted a powerful influence upon his mode of thought and opinions, as well as upon his literary occupations in subsequent years.
P. 247; Aristotle, Pol.
Aristotle and Chrysostom.
Practically it came to be the theological dicta of the church, explained according to the philosophy of Aristotle and his Arabian commentators.
The first book, after a short introduction upon the nature of theology as understood by Aquinas, proceeds in 119 questions to discuss the nature, attributes and relations of God; and this is not done as in a modern work on theology, but the questions raised in the physics of Aristotle find a place alongside of the statements of Scripture, while all subjects in any way related to the central theme are brought into the discourse.
The subject is man, treated as Aristotle does, according to his TE¦os, and so Aquinas discusses all the ethical, psychological and theological questions which arise; but any theological discussion upon man must be mainly ethical, and so a great proportion of the first part, and almost the whole of the second, has to do with ethical questions.
They used as their sources Valerius, the letter to Aristotle and the Iter ad Paradisum, adding much of their own.
Natorp's article quoted there gives the reference to the passage in Aristotle, but does not recognize its connexion with the later Stoical distinction.
Grote calls attention to the contrast between Plato's and Aristotle's way of conceiving the gradations of mind (Aristotle, ii.