Aristotle's theory of practical cognition by Takatsura Andō

By Takatsura Andō

I've got a lot excitement in writing a preface to Mr. Takatura Ando's publication on Aristotle. except his intrinsic significance, as one of many 3 or 4 maximum of all philosophers, Aristotle is critical on having given for plenty of centuries the best impression in moulding the concept of eu nations. The language trouble has doubtless avoided him from workout a great deal effect on eastern concept, and that i welcome very warmly to listen to that Mr. Ando is ready to have his booklet revealed in Japan. i'm hoping it is going to be commonly circulated, because it needs to convinced­ ly deserve that. W. D. Ross AUTHOR'S FOREWORD In publishing this publication, i will not restrict myself of reminding the times and nights whilst it was once written. In that period of globally insanity, Aristotle's philosophy used to be the single safe haven in which my depressed brain might come to lifestyles. It used to be written little by little below all determined circum­ stances during the warfare time. My center was once set at the crowning glory of this paintings whereas the destiny allowed me to stay. It was once approximately performed by means of the top of the conflict. Having no desire of survival, I buried my manu­ script within the earth, with out even if any expectance of a higher lot for it.

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Ibid. 8. 431 b 22; cf. 4. 429 a 17; 429 b 30. Ravaisson, Essai sur la metaphysique d'Aristote, I. ; cf. II. 17, 19. THE STRUCTURE OF THE SOUL 23 mixed with matter. Further, if reason should be identical with sense, differing only in state, it cannot be a power without actuality, for when it seizes the first universal presentation, it must be preceded by sensation. If that were the case, Aristotle would have admitted the direct meddling of God in the production of the first sensation rather than in the awakening of universal thought.

12s Thus Brentano criticizes Zeller so severely as to judge his interpretation a queer misunderstanding without any merit. But the criticism seems to be somewhat party-spirited and even suspicious of ill feeling. That it is quite unreasonable, we shall explain, examining the difficulties point by point. 3. Against Brentano's Interpretation To begin with, let us, as a radical opposition to our interpretation, take up and examine Brentano's theory, which is on the traditional line of St. Thomas Aquinas.

De Memor. I. 450 a 23). In other words, memory is concerned directly with image, and only indirectly with concepts. Concepts are universal and eternal, while memory is a habitual state of special experience, therefore the apprehension of concepts may be thought, but it is not memory. (De Memor. I. 451 a 1) One and the same instance of thinking, in so far as it is seen as the receipt of an eternal concept, is contemplation; but in so far as it is seen as the remembrance of a past experience, it is memory.

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