Aristotle

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Western philosophy Ancient philosophy
Name:	Aristotle
Birth:	384 BC
Death:	March 7, 322 BC
School/tradition:	Inspired the Peripatetic school and tradition of Aristotelianism
Main interests:	Politics, Metaphysics, Science, Logic, Ethics
Notable ideas:	The Golden mean, Reason, Logic, Biology, Passion
Influences:	Plato
Influenced:	Almost all of western philosophy and science afterward

Aristotle (Greek: Ἀριστοτέλης Aristotélēs) (384 BC – March 7, 322 BC) was a Greek philosopher, a student of Plato and teacher of Alexander the Great. He wrote on diverse subjects, including physics, metaphysics, poetry (including theater), biology and zoology, logic, rhetoric, politics, government, and ethics. Along with Socrates and Plato, Aristotle was one of the most influential of the ancient Greek philosophers. They transformed Presocratic Greek philosophy into the foundations of Western philosophy as we know it. Some consider Plato and Aristotle to have founded two of the most important schools of Ancient philosophy; others consider Aristotelianism as a development and concretization of Plato's insights.

Aristotle defines philosophy as "the knowledge of being."

Life

Aristotle was born in Stagira in Thrace. His parents were Phaestis and Nicomachus, who became physician to King Amyntas of Macedon. Aristotle was educated as a member of the aristocracy. At about the age of eighteen, he went to Athens to continue his education at Plato's Academy. Aristotle remained at the Academy for nearly twenty years, not leaving until after Plato's death in 347 BC. He then traveled with Xenocrates to the court of Hermias of Atarneus in Asia Minor. While in Asia, Aristotle traveled with Theophrastus to the island of Lesbos, where together they researched the botany and zoology of the island. Aristotle married Hermias' daughter (or niece) Pythias. She bore him a daughter, whom they named after his wife, Pythias. Soon after Hermias' death, Aristotle was invited by Philip of Macedon to become tutor to Alexander the Great.

After spending several years tutoring the young Alexander, Aristotle returned to Athens. By 335 BC, he established his own school there, the Lyceum. Aristotle directed courses at the Lyceum for the next twelve years. While in Athens, his wife Pythias died. Aristotle soon became involved with Herpyllis of Stagira, who bore him a son whom he named after his father, Nicomachus.

It is during this time in Athens that Aristotle is thought to have composed many of his works. Although Aristotle wrote dialogues, only fragments of these have survived. The works that have survived are in treatise form and, for the most part, were not meant for widespread publication. These are generally thought to be lecture notes or texts used by his students. Among the most important are Physics, Metaphysics (or Ontology), Nicomachean Ethics, Politics, De Anima (On the Soul) and Poetics. These works, although connected in many fundamental ways, differ significantly in both style and substance.

Aristotle not only studied almost every subject possible at the time, but made significant contributions to most of them. In science, Aristotle studied anatomy, astronomy, economics, embryology, geography, geology, meteorology, physics, and zoology. In philosophy, Aristotle wrote on aesthetics, ethics, government, metaphysics, politics, psychology, rhetoric and theology. He also dealt with education, foreign customs, literature and poetry. His combined works practically constitute an encyclopedia of Greek knowledge. It has been remarked that Aristotle was likely the last person to know everything there was to be known in his own time.^[1]

Upon Alexander's death in 323 BC, anti-Macedonian feelings in Athens once again flared. Eurymedon the hierophant denounced Aristotle, claiming he did not hold the gods in honor. Aristotle fled the city to his mother's family estate in Chalcis, explaining, "I will not allow the Athenians to sin twice against philosophy."^[2] However, he died there of natural causes within the year. Aristotle left a will, which has been preserved, in which he asked to be buried next to his wife.

Methodology

Aristotle defines his philosophy in terms of essence, saying that philosophy is "the science of the universal essence of that which is actual". Plato had defined it as the "science of the idea", meaning by idea what we should call the unconditional basis of phenomena. Both pupil and master regard philosophy as concerned with the universal; Aristotle, however, finds the universal in particular things, and called it the essence of things, while Plato finds that the universal exists apart from particular things, and is related to them as their prototype or exemplar. For Aristotle, therefore, philosophic method implies the ascent from the study of particular phenomena to the knowledge of essences, while for Plato philosophic method means the descent from a knowledge of universal ideas to a contemplation of particular imitations of those ideas. In a certain sense, Aristotle's method is both inductive and deductive, while Plato's is essentially deductive from a priori principles (Jori, 2003).

In Aristotle's terminology, "natural philosophy" was a branch of philosophy that studied the phenomena of the natural world, and included matters that today fall under the domain of physics, biology, and other natural sciences. In modern times the scope of philosophy has come to be more narrowly defined as limited to more generic or abstract inquiries such as ethics and metaphysics, in which logic plays a major role, and as excluding the empirical study of the natural world by means of the scientific method. In contrast, in Aristotle's time and use, philosophy was taken to encompass all facets of intellectual inquiry.

In the larger sense of the word, Aristotle makes philosophy coextensive with reasoning, which he also called "science". Note, however, that his use of the term science carries a different meaning than that covered by the term "scientific method". For Aristotle, "all science (dianoia) is either practical, poetical or theoretical". By practical science he means ethics and politics; by poetical science, he means the study of poetry and the other fine arts; while by theoretical science he means physics, mathematics, and metaphysics.

If logic, or, as Aristotle calls it, Analytic, is regarded as a study preliminary to philosophy, the divisions of Aristotelian philosophy are: (1) Logic; (2) Theoretical Philosophy, including Metaphysics, Physics, Mathematics, (3) Practical Philosophy; and (4) Poetical Philosophy.

Aristotle's epistemology

Logic

Main article: Aristotelian logic

Aristotle's conception of logic was the dominant form of logic up until the advances in mathematical logic in the 19th century. Kant states in the Critique of Pure Reason that Aristotle's theory of logic had arrived at a complete account of the core of deductive inference.

History

Aristotle "says that 'on the subject of reasoning' he 'had nothing else on an earlier date to speak of'" (Bocheński, 1951). However, Plato reports that syntax was thought of before him, by Prodikos of Keos, who was concerned by the right use of words. Logic seems to have emerged from dialectics; the earlier philosophers used concepts like reductio ad absurdum as a rule when discussing, but never understood its logical implications. Even Plato had difficulties with logic. Although he had the idea of constructing a system for deduction, he was never able to construct one. Instead, he relied on his dialectic, which was a confusion between different sciences and methods (Bocheński, 1951). Plato thought that deduction would simply follow from premises, so he focused on having good premises so that the conclusion would follow. Later on, Plato realized that a method for obtaining the conclusion would be beneficial. Plato never obtained such a method, but his best attempt was published in his book Sophist, where he introduced his division method (Rose, 1968).

Analytics and the Organon

Main article: Organon

What we today call Aristotoihyn logic, Aristotle himself would have labeled "analytics". The term "logic" he reserved to mean dialectics. Most of Aristotle's work is probably not in its original form, since it was most likely edited by students and later lecturers. The logical works of Aristotle were compiled into six books in about the early 1st century AD:

1. Categories
2. On Interpretation
3. Prior Analytics
4. Posterior Analytics
5. Topics
6. On Sophistical Refutations

The order of the books (or the teachings from which they are composed) is not certain, but this list was derived from analysis of Aristotle's writings. It goes from the basics, the analysis of simple terms in the Categories, to the study of more complex forms, namely, syllogisms (in the Analytics) and dialectics (in the Topics and Sophistical Refutations). There is one volume of Aristotle's concerning logic not found in the Organon, namely the fourth book of Metaphysics. (Bocheński, 1951).

Modal logic

Aristotle is also the creator of syllogisms with modalities (modal logic). The word modal refers to the word 'modes', explaining the fact that modal logic deals with the modes of truth. Aristotle introduced the qualification of 'necessary' and 'possible' premises. He constructed a logic which helped in the evaluation of truth but which was difficult to interpret. (Rose, 1968).

Science

Aristotle, by Francesco Hayez

In the period between his two stays in Athens, between his times at the Academy and the Lyceum, Aristotle conducted most of the scientific thinking and research for which he is now most renowned. In fact, most of Aristotle's life was devoted to the study of the objects of natural science. Aristotle’s Metaphysics contains observations on the nature of numbers but he made no original contributions to Mathematics. He did, however, perform original research in the natural sciences, including: botany, zoology, physics, astronomy, chemistry, meteorology, geometry and several other sciences.

Aristotle's writings on science are largely qualitative, not quantitative. Beginning in the sixteenth century, scientists began applying mathematics to the physical sciences, and Aristotle's work in this area was found to be hopelessly inadequate. His failings were largely due to lacking concepts like mass, velocity, force, and temperature. He had a notion of what speed and temperature was, but no quantitative understanding of them, which was partly due to not having basic experimental apparatus, like a clock or thermometer.

His writings provide an account of many scientific observations, but there are some curious errors. For example, in his History of Animals he claimed that human males have more teeth than females. In a similar vein, Galileo showed by simple experiments that Aristotle's theory that the heavier object falls faster than a lighter object is incorrect.

In places, Aristotle goes too far in deriving 'laws of the universe' from simple observation and over-stretched reason. Today's scientific method assumes that such thinking without sufficient facts is ineffective, and that discerning the validity of one's hypothesis requires far more rigorous experimentation than that which Aristotle used to support his laws.

Aristotle also had some scientific blind spots, the largest being his inability to see the application of mathematics to physics. Aristotle held that physics was about changing objects with a reality of their own, whereas mathematics was about unchanging objects without a reality of their own. In this philosophy, he could not imagine that there was a relationship between them. He also posited a flawed cosmology that we may discern in selections of the Metaphysics, which was widely accepted up until the 1500s. From the 3rd century to the 1500s, the dominant view held that the Earth was the centre of the universe (geocentrism). This view has since been rejected.

Aristotle's scientific shortcomings should not mislead one into forgetting the immense advances that he made in the many fields of science. For instance, he founded logic as a formal science and created foundations to biology that were not superseded (in the West) for two millennia. Also, he introduced the fundamental notion that nature is composed of things that change and that studying such changes can provide useful knowledge. This made the study of physics, and all other sciences, respectable. This observation, though, goes beyond physics and is really the subject matter of metaphysics.

Aristotle's metaphysics

Aristotle defines metaphysics as "the knowledge of immaterial being", or of "being in the highest degree of abstraction". He calls metaphysics "first philosophy", and also "the theologic science".

Causality

The Material Cause is that from which a thing comes into existence as from its parts, constituents, substratum or materials. This reduces the explanation of causes to the parts (factors, elements, constituents, ingredients) forming the whole (system, structure, compound, complex, composite, or combination) (the part-whole causation). An example of a material cause might be the marble in a carved statue.

The Formal Cause tells us what a thing is, that any thing is determined by the definition, form, pattern, essence, whole, synthesis, or archetype. It embraces the account of causes in terms of fundamental principles or general laws, as the whole (macrostructure) is the cause of its parts (the whole-part causation). An example of a formal cause might be the sketches or plans of the carved statue.

Aristotle

The Efficient Cause is that from which the change or the ending of the change first starts. It identifies 'what makes of what is made and what causes change of what is changed' and so suggests all sorts of agents, nonliving or living, acting as the sources of change or movement or rest. Representing the current understanding of causality as the relation of cause and effect, this covers the modern definitions of "cause" as either the agent or agency or particular events or states of affairs. An example of an efficient cause might be the artist who carved the statue.

The Final Cause is that for the sake of which a thing exists or is done, including both purposeful and instrumental actions and activities. The final cause or telos is the purpose or end that something is supposed to serve, or it is that from which and that to which the change is. This also covers modern ideas of mental causation involving such psychological causes as volition, need, motivation, or motives, rational, irrational, ethical, all that gives purpose to behavior. The final cause of the artist might be the statue itself. (teleology)

Additionally, things can be causes of one another, causing each other reciprocally, as hard work causes fitness and vice versa, although not in the same way or function, the one is as the beginning of change, the other as the goal. [Thus Aristotle first suggested a reciprocal or circular causality as a relation of mutual dependence or action or influence of cause and effect.] Also, Aristotle indicated that the same thing can be the cause of contrary effects, its presence and absence may result in different outcomes.

Aristotle marked two modes of causation: proper (prior) causation and accidental (chance) causation. All causes, proper and incidental, can be spoken as potential or as actual, particular or generic. The same language refers to the effects of causes, so that generic effects assigned to generic causes, particular effects to particular causes, operating causes to actual effects. Essentially, causality does not suggest a temporal relation between the cause and the effect.

All further investigations of causality will consist of imposing the favorite hierarchies on the order causes, such as final > efficient> material > formal (Thomas Aquinas), or of restricting all causality to the material and efficient causes or to the efficient causality (deterministic or chance) or just to regular sequences and correlations of natural phenomena (the natural sciences describing how things happen instead of explaining the whys and wherefores).

Chance and spontaneity

Spontaneity and chance are causes of effects. Chance as an incidental cause lies in the realm of accidental things. It is "from what is spontaneous" (but note that what is spontaneous does not come from chance). For a better understanding of Aristotle's conception of "chance" it might be better to think of "coincidence": Something takes place by chance if a person sets out with the intent of having one thing take place, but with the result of another thing (not intended) taking place. For example: A person seeks donations. That person may find another person willing to donate a substantial sum. However, if the person seeking the donations met the person donating, not for the purpose of collecting donations, but for some other purpose, Aristotle would call the collecting of the donation by that particular donator a result of chance. It must be unusual that something happens by chance. In other words, if something happens all or most of the time, we cannot say that it is by chance.

However, chance can only apply to human beings, it is in the sphere of moral actions. According to Aristotle, chance must involve choice (and thus deliberation), and only humans are capable of deliberation and choice. "What is not capable of action cannot do anything by chance" (Physics, 2.6).

Substance, potentiality and actuality

Aristotle examines the concept of substance (ousia) in his Metaphysics, Book VII and he concludes that a particular substance is a combination of both matter and form. As he proceeds to the book VIII, he concludes that the matter of the substance is the substratum or the stuff of which is composed e.g. the matter of the house are the bricks, stones, timbers etc., or whatever constitutes the potential house. While the form of the substance, is the actual house, namely ‘covering for bodies and chattels’ or any other differentia (see also predicables). The formula that gives the components is the account of the matter, and the formula that gives the differentia is the account of the form (Metaphysics VIII, 1043a 10-30).

With regard to the change (kinesis) and its causes now, as he defines in his Physics and On Generation and Corruption 319b-320a, he distinguishes the coming to be from 1. growth and diminution, which is change in quantity 2. locomotion, which is change in space and 3. alteration, which is change in quality. The coming to be is a change where nothing persists of which the resultant is property. In that particular change he introduces the concept of potentiality (dynamis) and actuality (entelecheia) in association with the matter and the form.

Referring to potentiality, this is what a thing is capable of doing, or being acted upon, if it is not prevented from something else. For example, a seed of a plant in the soil is potentially (dynamei) plant, and if is not prevented by something, it will become a plant. Potentially beings can either 'act' (poiein) or 'be acted upon' (paschein), as well as can be either innate or come by practice or learning. For example, the eyes possess the potentiality of sight (innate - being acted upon), while the capability of playing the flute can be possessed by learning (exercise - acting).

Referring now to actuality, this is the fulfillment of the end of the potentiality. Because the end (telos) is the principle of every change, and for the sake of the end exists potentiality, therefore actuality is the end. Referring then to our previous example, we could say that actuality is when the seed of the plant becomes a plant.

“ For that for the sake of which a thing is, is its principle, and the becoming is for the sake of the end; and the actuality is the end, and it is for the sake of this that the potentiality is acquired. For animals do not see in order that they may have sight, but they have sight that they may see.” (Aristotle, Metaphysics IX 1050a 5-10).

In conclusion, the matter of the house is its potentiality and the form is its actuality. The Formal Cause (aitia) then of that change from potential to actual house, is the reason (logos) of the house builder and the Final Cause is the end, namely the house itself. Then Aristotle proceeds and concludes that the actuality is prior to potentiality in formula, in time and in substantiality.

With this definition of the particular substance (matter and form) Aristotle tries to solve the problem of the unity of the beings; e.g., what is that makes the man one? Since, according to Plato there are two Ideas: animal and biped, how then is man a unity? However, according to Aristotle, the potential being (matter) and the actual one (form) are one and the same thing. (Aristotle, Metaphysics VIII 1045a-b).

The five elements

Main article: Five Elements

• Fire, which is hot and dry.
• Earth, which is cold and dry.
• Air, which is hot and wet.
• Water, which is cold and wet.
• Ether, which is the divine substance that makes up the heavenly spheres and heavenly bodies (stars and planets).

Each of the four earthly elements has its natural place; the earth at the centre of the universe, then water, then air, then fire. When they are out of their natural place they have natural motion, requiring no external cause, which is towards that place; so bodies sink in water, air bubbles up, rain falls, flame rises in air. The heavenly element has perpetual circular motion.

Criticism

Plato (left) and Aristotle (right), a detail of The School of Athens, a fresco by Raphael. Aristotle gestures to the earth, representing his belief in knowledge through empirical observation and experience, whilst Plato gestures to the heavens, representing his belief in The Forms.

Aristotle has been criticized on several grounds.

• His analysis of procreation is frequently criticized on the grounds that it presupposes an active, ensouling masculine element bringing life to an inert, passive, lumpen female element; it is on these grounds that some feminist critics refer to Aristotle as a misogynist.^[3]
• His assertion that objects of different mass fall at different speeds under gravity, which was later refuted by John Philoponus (credit is often given to Galileo, even though Philoponus lived centuries earlier)^{[citation needed]}.

Legacy

Aristotle's system of thought remains the most marvellous and influential one ever put together by any single mind. According to historian Will Durant, no other philosopher has contributed so much to the enlightenment of the world.^[4] He single-handedly founded the sciences of Logic, Biology and Psychology. He also anticipated the coming of the Industrial revolution, a full two thousand years in advance by writing in his Politics (i, 4): "If every instrument could accomplish its own work, obeying or anticipating the will of others,... if the shuttle would weave, or the plectrum touch the lyre, without a hand to guide them, then chief workmen would not need assistants, nor masters slaves".^[5]

Aristotle is referred to as "The Philosopher" by Scholastic thinkers such as Thomas Aquinas. See Summa Theologiae, Part I, Question 3, etc. These thinkers blended Aristotelian philosophy with Christianity, bringing the thought of Ancient Greece into the Middle Ages. It required a repudiation of some Aristotelian principles for the sciences and the arts to free themselves for the discovery of modern scientific laws and empirical methods. The medieval English poet, Chaucer, describes his student as being happy by having

At his bedded hed
Twenty books clothed in blake or red,
Of Aristotle and his philosophie;

—Chaucer

The Italian poet, Dante, says of Aristotle in the first circles of hell,

I saw the Master there of those who know,
Amid the philosophic family,
By all admired, and by all reverenced;
There Plato too I saw, and Socrates,
Who stood beside him closer than the rest.

—Dante, The Divine Comedy

The German philosopher, Friedrich Nietzsche has been said to take nearly all of his political philosophy from Aristotle.^[6] More recently, Aristotelian ethical and political principles have been revised and reasserted by such philosophers as Alasdair MacIntyre and Ayn Rand.

The loss of his works

Though Aristotle wrote many elegant treatises and dialogues (Cicero described his literary style as "a river of gold"),^[7] the vast majority of his writings are now lost, while the literary character of those that remain are the subject of some dispute. Aristotle's works were lost and rediscovered several times, and it is believed that about one fifth of his original works have survived.

One story of the original manuscripts of his treatises is described by Strabo in his Geography and Plutarch in his Parallel Lives.^[8] The manuscripts were left from Aristotle to his successor Theophrastus, who in turn willed them to Neleus of Scepsis. Neleus supposedly took from Athens to Scepsis, where his heirs let them languish in a cellar until the first century BC, when Apellicon of Teos discovered and purchased the manuscripts, bringing them back to Athens. According to the story, Apellicon tried to repair some of the damage that was done during the manuscripts' stay in the basement, introducing a number of errors into the text. When Lucius Cornelius Sulla occupied Athens in 86 BC, he carried off the library of Appellicon to Rome, where they were first published in 60 BC by the grammarian Tyrranion of Amisus and then by philosopher Andronicus of Rhodes.

Carnes Lord attributes the popular belief in this story to the fact that it provides "the most plausible explanation for the rapid eclipse of the Peripatetic school after the middle of the third century, and for the absence of widespread knowledge of the specialized treatises of Aristotle throughout the Hellenistic period, as well as for the sudden reappearance of a flourishing Aristotelianism during the first century B.C."^[9] Lord voices a number of reservations concerning this story, however. First, the condition of the texts is far too good for them to have suffered considerable damage followed by Apellicon's inexpert attempt at repair. Second, there is "incontrovertible evidence," Lord says, that the treatises were in circulation during the time in which Strabo and Plutarch suggest they were confined the cellar in Scepsis. Third, the definitive edition of Aristotle's texts seems to have been made in Athens some fifty years before Andronicus supposedly compiled his. And fourth, ancient library catalogues predating Andronicus' intervention list an Aristotelean corpus quite similar to the one we currently possess. Lord sees a number of post-Aristotelean interpolations in the Politics, for example, but is generally confident that the work has come down to us relatively intact.

After the Roman period, Aristotle's works were by and large lost to the West for a second time. They were, however, preserved in the East by various Muslim scholars and philosophers, many of whom wrote extensive commentaries on his works. Aristotle lay at the foundation of the falsafa movement in Islamic philosophy, stimulating the thought of Al-Farabi, Ibn Sina, Ibn Rushd and others.

As the influence of the falsafa grew in the West, in part due to Gerard of Cremona's translations and the spread of Averroism, the demand for Aristotle's works grew. William of Moerbeke translated a number of them into Latin. When Thomas Aquinas wrote his theology, working from Moerbeke's translations, the demand for Aristotle's writings grew and the Greek manuscripts returned to the West, stimulating a revival of Aristotelianism in Europe.

Bibliography

Note: Bekker numbers are often used to uniquely identify passages of Aristotle. They are identified below where available.

Major works

The extant works of Aristotle are broken down according to the five categories in the Corpus Aristotelicum. The titles are given in accordance with the standard set by the Revised Oxford Translation.^[10] Not all of these works are considered genuine, but differ with respect to their connection to Aristotle, his associates and his views. Some, such as the Athenaion Politeia or the fragments of other politeia are regarded by most scholars as products of Aristotle's "school" and compiled under his direction or supervision. Other works, such as On Colours may have been products of Aristotle's successors at the Lyceum, e.g., Theophrastus and Straton. Still others acquired Aristotle's name through similarities in doctrine or content, such as the De Plantis, possibly by Nicolaus of Damascus. A final category, omitted here, includes medieval palmistries, astrological and magical texts whose connection to Aristotle is purely fanciful and self-promotional. Those that are seriously disputed are marked with an asterisk.

Logical writings

• Organon (collected works on logic):
  • (1a) Categories (or Categoriae)
  • (16a) De Interpretatione (or On Interpretation)
  • (24a) Prior Analytics (or Analytica Priora)
  • (71a) Posterior Analytics (or Analytica Posteriora)
  • (100b) Topics (or Topica)
  • (164a) Sophistical Refutations (or De Sophisticis Elenchis)

Physical and scientific writings

• (184a) Physics (or Physica)
• (268a) On the Heavens (or De Caelo)
• (314a) On Generation and Corruption (or De Generatione et Corruptione)
• (338a) Meteorology (or Meteorologica)
• (391a) On the Universe (or De Mundo, or On the Cosmos) *
• (402a) On the Soul (or De Anima)
• (436a) Parva Naturalia (or Little Physical Treatises):
  • Sense and Sensibilia (or De Sensu et Sensibilibus)
  • On Memory (or De Memoria et Reminiscentia)
  • On Sleep (or De Somno et Vigilia)
  • On Dreams (or De Insomniis)
  • On Divination in Sleep (or De Divinatione per Somnum)
  • On Length and Shortness of Life (or De Longitudine et Brevitate Vitae)
  • On Youth, Old Age, Life and Death, and Respiration (or De Juventute et Senectute, De Vita et Morte, De Respiratione)
• (481a) On Breath (or De Spiritu) *
• (486a) History of Animals (or Historia Animalium, or On the History of Animals, or Description of Animals)
• (639a) Parts of Animals (or De Partibus Animalium)
• (698a) Movement of Animals (or De Motu Animalium)
• (704a) Progression of Animals (or De Incessu Animalium)
• (715a) Generation of Animals (or De Generatione Animalium)
• (791a) On Colors (or De Coloribus) *
• (800a) On Things Heard (or De audibilibus) *
• (805a) Physiognomics (or Physiognomonica) *
• On Plants (or De Plantis) *
• (830a) On Marvellous Things Heard (or De mirabilibus auscultationibus) *
• (847a) Mechanics (or Mechanica or Mechanical Problems) *
• (859a) Problems (or Problemata)
• (968a) On Indivisible Lines (or De Lineis Insecabilibus) *
• (973a) The Situations and Names of Winds (or Ventorum Situs) *
• (974a) On Melissus, Xenophanes, and Gorgias (or MXG) * The section On Xenophanes starts at 977a13, the section On Gorgias starts at 979a11.

Metaphysical writings

• (980a) Metaphysics (or Metaphysica)

Ethical writings

• (1094a) Nicomachean Ethics (or Ethica Nicomachea, or The Ethics)
• (1181a) Magna Moralia (or Great Ethics) *
• (1214a) Eudemian Ethics (or Ethica Eudemia)
• (1249a) On Virtues and Vices (or De Virtutibus et Vitiis Libellus, Libellus de virtutibus) *
• (1252a) Politics (or Politica)
• (1343a) Economics (or Oeconomica)

Aesthetic writings

• (1354a) Rhetoric (or Ars Rhetorica, or The Art of Rhetoric or Treatise on Rhetoric)
• Rhetoric to Alexander (or Rhetorica ad Alexandrum) *
• (1447a) Poetics (or Ars Poetica)

A work outside the Corpus Aristotelicum

• The Constitution of the Athenians (or Athenaion Politeia, or The Athenian Constitution)

Specific editions

• Princeton University Press: The Complete Works of Aristotle: The Revised Oxford Translation (2 Volume Set; Bollingen Series, Vol. LXXI, No. 2), edited by Jonathan Barnes ISBN 0-691-09950-2 (The most complete recent translation of Aristotle's extant works)
• Oxford University Press: Clarendon Aristotle Series. Scholarly edition
• Harvard University Press: Loeb Classical Library (hardbound; publishes in Greek, with English translations on facing pages)
• Oxford Classical Texts (hardbound; Greek only)

Named after Aristotle

Notes

Further reading

The secondary literature on Aristotle is vast. The following references are only a small selection.

• Ackrill J. L. 2001. Essays on Plato and Aristotle, Oxford University Press, USA
• Adler, Mortimer J. (1978). Aristotle for Everybody. New York: Macmillan.  A popular exposition for the general reader.
• Bakalis Nikolaos. 2005. Handbook of Greek Philosophy: From Thales to the Stoics Analysis and Fragments, Trafford Publishing ISBN 1-4120-4843-5
• Barnes J. 1995. The Cambridge Companion to Aristotle, Cambridge University Press
• Bocheński, I. M. (1951). Ancient Formal Logic. Amsterdam: North-Holland Publishing Company. 
• Bolotin, David (1998). An Approach to Aristotle’s Physics: With Particular Attention to the Role of His Manner of Writing. Albany: SUNY Press. A contribution to our understanding of how to read Aristotle's scientific works.
• Burnyeat, M. F. et al. 1979. Notes on Book Zeta of Aristotle's Metaphysics. Oxford: Sub-faculty of Philosophy
• Chappell, V. 1973. Aristotle's Conception of Matter, Journal of Philosophy 70: 679-696
• Code, Alan. 1995. Potentiality in Aristotle's Science and Metaphysics, Pacific Philosophical Quarterly 76
• Frede, Michael. 1987. Essays in Ancient Philosophy. Minneapolis: University of Minnesota Press
• Gill, Mary Louise. 1989. Aristotle on Substance: The Paradox of Unity. Princeton: Princeton University Press
• Guthrie, W. K. C. (1981). A History of Greek Philosophy, Vol. 6. Cambridge University Press. 
• Halper, Edward C. (2005) One and Many in Aristotle's Metaphysics, The Central Books. Parmenides Publishing, ISBN 978-1-930972-05-6
• Irwin, T. H. 1988. Aristotle's First Principles. Oxford: Clarendon Press
• Jori, Alberto. 2003. Aristotele, Milano: Bruno Mondadori Editore (Prize 2003 of the "International Academy of the History of Science") ISBN 88-424-9737-1
• Knight, Kelvin. 2007. Aristotelian Philosophy: Ethics and Politics from Aristotle to MacIntyre, Polity Press.
• Lewis, Frank A. 1991. Substance and Predication in Aristotle. Cambridge: Cambridge University Press.
• Lloyd, G. E. R. 1968. Aristotle: The Growth and Structure of his Thought. Cambridge: Cambridge Univ. Pr., ISBN 0-521-09456-9.
• Lord, Carnes. 1984. Introduction to The Politics, by Aristotle. Chicago: Chicago University Press.
• Loux, Michael J. 1991. Primary Ousia: An Essay on Aristotle's Metaphysics Ζ and Η. Ithaca, NY: Cornell University Press
• Melchert, Norman (2002). The Great Conversation: A Historical Introduction to Philosophy. McGraw Hill. ISBN 0-19-517510-7. 
• Owen, G. E. L. 1965c. The Platonism of Aristotle, Proceedings of the British Academy 50 125-150. Reprinted in J. Barnes, M. Schofield, and R. R. K. Sorabji (eds.), Articles on Aristotle, Vol 1. Science. London: Duckworth (1975). 14-34
• Pangle, Lorraine Smith (2003). Aristotle and the Philosophy of Friendship. Cambridge: Cambridge University Press. Aristotle's conception of the deepest human relationship viewed in the light of the history of philosophic thought on friendship.
• Reeve, C. D. C. 2000. Substantial Knowledge: Aristotle's Metaphysics. Indianapolis: Hackett.
• Rose, Lynn E. (1968). Aristotle's Syllogistic. Springfield: Charles C Thomas Publisher. 
• Ross, Sir David (1995). Aristotle, 6^th ed., London: Routledge.  An classic overview by one of Aristotle's most prominent English translators, in print since 1923.
• Scaltsas, T. 1994. Substances and Universals in Aristotle's Metaphysics. Ithaca: Cornell University Press.
• Strauss, Leo. "On Aristotle's Politics" (1964), in The City and Man, Chicago; Rand McNally.
• Taylor, Henry Osborn (1922). "Chapter 3: Aristotle's Biology", Greek Biology and Medicine. 
• Veatch, Henry B. (1974). Aristotle: A Contemporary Appreciation. Bloomington: Indiana U. Press.  For the general reader.
• Woods, M. J. 1991b. “Universals and Particular Forms in Aristotle's Metaphysics.” Oxford Studies in Ancient Philosophy supplement. 41-56

See also

• Aristotelianism
• Aristotelian view of God
• Aristotelian theory of gravity
• Philia
• Phronesis
• Potentiality and actuality (Aristotle)
• Aristotelian ethics

External links

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• Works by Aristotle at Project Gutenberg
• References for Aristotle
• Works by Aristotle at PP
• Some of Aristotles works: Analytica Priora & Posteriora, Politics (All in Greek).
• Stanford Encyclopedia of Philosophy:
  • "Biology" — by James Lennox.
  • "Causality" — by Andrea Falcon.
  • "Ethics" — by Richard Kraut.
  • "Logic" — by Robin Smith.
  • "Mathematics" — by Henry Mendell.
  • "Metaphysics" — by S. Marc Cohen.
  • "Philosophy of Nature" — Istvan Bodnar.
  • "Political Theory" — by Fred Miller.
  • "Psychology" — by Christopher Shields.
  • "Rhetoric" — by Cristof Rapp.
• Aristotle OnLine Resources & Anthology of his works
• Catholic Encyclopedia: "Aristotle" — by William Turner.
• "Internet Encyclopedia of Philosophy: Aristotle".
• Aristotle section at EpistemeLinks
• A brief biography and e-texts presented one chapter at a time
• Aristotle and Indian logic
• March 7, 322 BCE - The Death of Aristotle
• Large collection of Aristotle's texts, presented page by page
• Source of most of the Biography and Methodology sections, as well as more overview
• O'Connor, John J., and Edmund F. Robertson. "Aristotle". MacTutor History of Mathematics archive.

• This article incorporates material from Aristotle on PlanetMath, which is licensed under the GFDL.