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

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 belief, mind's eye, reminiscence, and mind. the continued debates in this tricky paintings proceed the remark culture that dates again to antiquity. This quantity deals a range of essays by way of uncommon 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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I 2, 1095a 25: ‘Conscients de ne pas savoir [ce qu’est le bonheur] (συνειδότες δ᾿ ἑαυτοῖς), ils admirent ceux qui disent que c’est quelque chose de grand et qui les dépasse’. Cf. Cancrini (1970); Gauthier & Jolif (1970), tome ii, 1, 519-526. F. L. vii, 85).  annick stevens père arriver à montrer que cet usage, loin d’être anodin, est dicté par le fait que ces deux types de conscience ne sont pas des connaissances réflexives et ne font pas intervenir d’autre faculté que la faculté sensitive. 1.

La première question, il faut répondre que le dédoublement de la vue dû à l’identification de la vue avec son objet n’est pas un véritable dédoublement; en effet, la vue ne se voit pas elle-même de manière réflexive, en se prenant pour objet, car dans l’acte de voir la distinction entre sujet et objet a disparu, il n’y a plus qu’une seule forme en acte. Par conséquent, cet élément essentiel de la théorie de la sensation ne peut être invoqué pour affirmer qu’une deuxième sensation vient faire office de conscience pour la première sensation.

Likewise, in interpreting Aristotle’s claim that the perceiver becomes like the object of perception, we may distinguish between standard and non-standard likeness: the former being instantiation of the same qualities, the ³ Everson (1997), p. 10. ⁴ Sorabji (1992), 209. See also Slakey (1961) for an early example. ⁵ See also Burnyeat (2002) and Johansen (1998). The debate is ongoing, and the positions being defended are of much finer grain than can be examined here. See Caston (2005) for a detailed assessment.

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