Download Ancient Perspectives on Aristotle's De Anima (Ancient and by Gerd Van Riel PDF

By Gerd Van Riel

Aristotle's treatise at the Soul figures one of the so much influential texts within the highbrow heritage of the West. it's the first systematic treatise at the nature and functioning of the human soul, proposing Aristotle's authoritative analyses of, between others, feel notion, mind's eye, reminiscence, and mind. the continuing debates in this tricky paintings proceed the statement culture that dates again to antiquity. This quantity bargains a range of essays by means of special students, exploring the traditional views on Aristotle's De anima, from Aristotle's earliest successors in the course of the Aristotelian Commentators on the finish of Antiquity.

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Extra resources for Ancient Perspectives on Aristotle's De Anima (Ancient and Medieval Philosophy) (Ancient and Medieval Philosophy Series 1)

Sample text

L’ apparition de la conscience  la vue), soit par un sens différent. ⁴ C’est pourquoi, la première conséquence est clairement impossible, puisqu’elle contredit la théorie des sensations propres, selon laquelle seule la vue peut sentir la couleur. Un deuxième argument est en outre avancé contre l’hypothèse qu’une autre sensation sente la première, à savoir que cette sensation devra à son tour être sentie par une autre, si elle doit être consciente, et ainsi de suite à l’infini, à moins de s’arrêter à une sensation qui se sente elle-même, et dans ce cas, autant s’arrêter tout de suite à la vue qui se voit elle-même.

Second, Aristotle’s argument in da iii 8 to the conclusion that what is present in the soul in thought or perception is a form suggests that the forms received in perception include much more than the proper sensibles. For there he argues that (i) Between the two of them, knowledge and sensation are potentially all things (πράγματα) which are perceptible or knowable; (ii) Knowledge and perception are these things themselves or their forms; (iii) the former being impossible, they are the forms: it is not the stone which is in the soul, but its form (431b24-29).

In terms of the above schema, Aristotle should be understood as endorsing a type (iii) account, according to which perception is a non-standard kind of change in which the perceiver becomes like the object of perception in a non-standard way. There is, however, no reason to infer with Burnyeat that Aristotle thinks there are no physiologically sufficient conditions for perception, especially if we take the account of perception as non-standard change and non-standard likeness as a definition, or formal account.

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