Ayn Rand’s visceral hatred for religion is something she shares with modern “humanist” philosophers, and because of this, the only objection the Humanists can offer up against Ayn Rand, is the shameless appeal to collectivist utilitarian concerns, or our natural revulsion to “selfishness”. Even Ayn Rand recognized this herself, which is why she titled her essay, “The Virtue of Selfishness”. She was trolling the Humanists.
Plato and Aristotle were very different thinkers. They came at the same fundamental philosophical problems from radically different directions. Rafael nicely characterized this in his famous “School of Athens” painting – Plato, ever the tutor, sternly pointing to the sky; Aristotle, the indignant pupil, gesturing reflexively toward the earth. But this image is somewhat deceiving. To anyone unfamiliar with the territory, you might walk away from the work thinking that Plato and Aristotle differed fundamentally, rather than merely instrumentally. Indeed, since … Plato Versus Aristotle – Two Routes To The Same Goodread more
Aristotle’s ‘political animal’ (zoon politikon) is not the creature we might expect today – a conventional construct enfranchised by legal edict and duty-bound only to his own individual happiness as a free agent in a democratic nation-state. Instead, what Aristotle had in mind was an animal that was best suited to realize his complete end or natural goal (his telos) in a community organized to that end as well. That community is known as a city-state (a polis). As an integrated part of a functional polis, man is a creature of the polis – a political animal.
Is the theory of hylomorphism a “middle way” between the view of living things as purely material (where life is a sort of emergent property, dependent on atoms of matter), and dualism (the view that the body is is the dependent “copy” of a Platonic Form)? If so, how successful is it at navigating that path?
In On Interpretation, Aristotle presents the thought experiment of the sea battle in order to grapple with a logical paradox stemming from his commitment to correspondence in truth and the Law of Excluded Middle on the one hand, and his commitment to potentiality in the future, on the other. Given these commitments, if we are to say that there will be a sea battle tomorrow, then two questions (at least) need to be considered. First, is it already true that there will be one? Second, is its occurrence already determined by that? The term “already” is an important key to understanding these questions. It suggests a role for necessity in answering this problem. This essay will briefly summarize the logical problem, outline some possible solutions to the problem, and conclude with shrugging resignation at the fact that there isn’t more extant writing from Aristotle on the question.
According to Aristotle, the eyes are an organ of the body meant to inculcate the soul with the capacity for perceiving the forms of shape and color. If one recalls that Aristotle’s theory of the soul is mean to account for the kinds of change that a living body undergoes, and that change is the transition from potentiality to actuality, then the question becomes, how do the eyes enable this kind of change? This essay will briefly summarize Aristotle’s general theory of sense perception, provide a specific account for sight, and then raise some concerns about the efficacy of this theory in the context of Aristotle’s theory of causes.
Wherein I speculate as to the possible libertarian implications of Aristotle’s Ethics, and compare it to Plato’s Republic (very briefly). It’s a sketch.
This essay will summarize Aristotle’s conception of substance as he presents it in The Categories, briefly explain what distinguishes substance from the other categories, and offer some additional thoughts about the metaphysics of being, in relation to Aristotle’s mentor, Plato.
In the Physics, Aristotle says that we aim at understanding, which he says is to be able to give a full account of “the how and the why of things coming into existence and going out of it”. In other words, to understand something is to be able to give an explanation of how and why a thing changes. That explanation is what Aristotle means by ‘cause’. Today, thinking of explanation in terms of causes is not an alien notion. But, … Aristotle 101: The Four Causesread more
Depending on the author, and the level of complexity of the analysis, some parse Parmenides’ case into four objections, some five, and some six. For the sake of limiting the difficulty of this post, I’ll be taking the four objection approach, clustering the minor ones in where they make sense. I’ll go through each of Parmenides’ objections as they occur in the course of the dialogue, and considering whether he’s sufficiently refuted Socrates.