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Aristotle begins by raising the question of the seat of life in the body ("while it is clear that [the soul's] essential reality cannot be corporeal, yet manifestly it must exist in some bodily part which must be one of those possessing control over the members") and arrives at the answer that the heart is the primary organ of soul, and the central organ of nutrition and sensation (with which ...
Aristotle holding an apple, as shown in a XIII century manuscript of The Book of the Apple. The Book of the Apple (Arabic: Risālat al-Tuffāha; Latin: Tractatus de pomo et morte incliti principis philosophorum Aristotelis) was a medieval neoplatonic Arabic work of unknown authorship.
Hippocrates Apostle, Aristotle's On the Soul, (Grinell, Iowa: Peripatetic Press, 1981). ISBN 0-9602870-8-6; D.W. Hamlyn, Aristotle De Anima, Books II and III (with passages from Book I), translated with Introduction and Notes by D.W. Hamlyn, with a Report on Recent Work and a Revised Bibliography by Christopher Shields (Oxford: Clarendon Press ...
The problem became a focus of a dispute in the 13th century, when some of the works of Aristotle, who believed in the eternity of the world, were rediscovered in the Latin West. This view conflicted with the view of the Catholic Church that the world had a beginning in time. The Aristotelian view was prohibited in the Condemnations of 1210–1277.
The Isagoge (Greek: Εἰσαγωγή, Eisagōgḗ; / ˈ aɪ s ə ɡ oʊ dʒ iː /) or "Introduction" to Aristotle's "Categories", written by Porphyry in Greek and translated into Latin by Boethius, was the standard textbook on logic for at least a millennium after his death.
The works of Aristotle, sometimes referred to by modern scholars with the Latin phrase Corpus Aristotelicum, is the collection of Aristotle's works that have survived from antiquity. According to a distinction that originates with Aristotle himself, his writings are divisible into two groups: the " exoteric " and the " esoteric ". [ 1 ]
Aristotle theorized that aether did not exist anywhere on Earth, but that it was an element exclusive to the heavens. As substances, celestial bodies have matter (aether) and form (a given period of uniform rotation). Sometimes Aristotle seems to regard them as living beings with a rational soul as their form [2] (see also Metaphysics, bk. XII).
Aristotle opposed the utopian style of theorizing, deciding to rely on the understood and observed behaviors of people in reality to formulate his theories. Stemming from an underlying moral assumption that life is valuable, the philosopher makes a point that scarce resources ought to be responsibly allocated to reduce poverty and death.