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  1. Two Dogmas That Many Readers of Aristotle’s Metaphysics Share.Sonderegger Erwin - manuscript
    Our everyday knowledge and the knowledge of the sciences are based on presuppositions of different fundamentality. The most general framework includes opinions about being, then the way a particular language sorts reality, precepts of logic, what Husserl called the natural attitude. Furthermore, specific content-related prerequisites and convictions are decisive in the individual sciences. Also modern readers of Aristotelian texts share some such specific convictions. I would like to speak of two of them here, since they are evidently false and considerably (...)
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  2. Aristotle’s Disturbing Relatives.Kyungnam Moon - 2021 - Apeiron 54 (4):451-472.
    In Categories 7, Aristotle gives two different accounts of relatives, and presents the principle of cognitive symmetry, which seems to help distinguish between relatives and some secondary substances. I suggest that the long-disputed difference between the two accounts lies in a difference in the determination of the categorial status of the object in question, and I formulate the principle of cognitive symmetry such that it plays a crucial role in making explicit how one conceptualizes the categorial status of the object. (...)
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  3. Aristotle's Eudemus and the Propaedeutic Use of the Dialogue Form.Matthew D. Walker - 2021 - Journal of the History of Philosophy 59 (3):399-427.
    By scholarly consensus, extant fragments from, and testimony about, Aristotle’s lost dialogue Eudemus provide strong evidence for thinking that Aristotle at some point defended the human soul’s unqualified immortality (either in whole or in part). I reject this consensus and develop an alternative, deflationary, speculative, but textually supported proposal to explain why Aristotle might have written a dialogue featuring arguments for the soul’s unqualified immortality. Instead of defending unqualified immortality as a doctrine, I argue, the Eudemus was most likely offering (...)
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  4. Can the Pyrrhonian Sceptic Suspend Belief Regarding Scientific Definitions?Benjamin Wilck - 2020 - History of Philosophy & Logical Analysis 23 (1):253-288.
    In this article, I tackle a heretofore unnoticed difficulty with the application of Pyrrhonian scepticism to science. Sceptics can suspend belief regarding a dogmatic proposition only by setting up opposing arguments for and against that proposition. Since Sextus provides arguments exclusively against particular geometrical definitions in Adversus Mathematicos III, commentators have argued that Sextus’ method is not scepticism, but negative dogmatism. However, commentators have overlooked the fact that arguments in favour of particular geometrical definitions were absent in ancient geometry, and (...)
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  5. Review of Aristotle, De Anima: Translation, Introduction, and Notes, C.D.C. Reeve. [REVIEW]Caleb Cohoe - 2018 - Notre Dame Philosophical Reviews:1.
    This is an excellent translation of Aristotle's De Anima or On the Soul, part of C.D.C. Reeve's impressive ongoing project of translating Aristotle's works for the New Hackett Aristotle. Reeve's translation is careful and accurate, committed to faithfully rendering Aristotle into English while making him as readable as possible. This edition features excellent notes that will greatly assist readers (especially in their inclusion of related passages that illuminate the sections they annotate) and an introduction that situates the work within Aristotle's (...)
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  6. Explanation and Method in Eudemian Ethics I.6.Lucas Angioni - 2017 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 20:191-229.
    I discuss the methodological passage in the begin- ning of Ethica Eudemia I.6 (1216b26-35), which has received attention in connection with Aristotle’s notion of dialectic and his methodology in Ethics. My central focus is not to discuss whether Aristotle is prescribing and using what has been called the method of endoxa. I will focus on how this passage coheres with the remaining parts of the same chapter, which also are advancing methodological remarks. My claim is that the meth- od of (...)
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  7. Does Aristotle Have a Dialectical Attitude in EE I 6: A Negative Answer.Fernando Martins Mendonça - 2017 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 20:161-190.
    In this paper, I analyse EE I 6, where Aristotle presented a famous methodological digression. Many interpreters have taken this chapter as advocating a dialectical procedure of enquiry. My claim is that Aristotle does not keep a dialectical attitude towards endoxa or phainomena in this chapter. In order to accomplish my goal, I shall show that EE I 6 does not provide enough evidence for the dialectical construal of it, and that this construal, in turn, hangs on some assumptions brought (...)
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  8. Dialética e definição: problemas de método na ética aristotélica.Eduardo Wolf Pereira - 2017 - Dissertation, University of São Paulo, Brazil
    A presente pesquisa visa caracterizar o método empregado por Aristóteles na Ethica Nicomachea a partir de uma análise que contrasta duas interpretações: de um lado, a tese já tradicional que busca ver na filosofia prática do Estagirita um método estritamente dialético; de outro, a tese alternativa, explorada apenas recentemente, que aponta o uso, na EN, de um procedimento filosófico próximo das prescrições sugeridas nos Segundos Analíticos para a busca definicional nas ciências. O núcleo da primeira tese deverá ser analisado sob (...)
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  9. Going Through Aporiai.Gabriela Rossi - 2017 - Oxford Studies in Ancient Philosophy 52:209-256.
    This paper challenges a widespread reading of Aristotle’s use of dialectic in the treatment of aporiai. According to this reading, the search for a resolution of an aporia is supposed to proceed by arguing against conflicting theses to refute one of them. I argue that this reading is not satisfactory and propose an alternative, based on an often overlooked distinction between two dialectical procedures, the refutation (elenchos) of a thesis and the resolution (lysis) of an argument. These two terms are (...)
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  10. Aristotelian Dialectic as Midwifery.Charlotta Weigelt - 2017 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 20 (1):18-48.
    In Topics I.2, Aristotle famously claims that dialectic, as a critical inquiry, affords the path to the primary principles of science. This article sets out from the assumption that Aristotle shares with Plato the suspicion that dialectical critique cannot contribute to the advancement of scientific knowledge as long as it is of the Socratic, elenctic kind, since its only benefit is to refute false beliefs. But when Plato in the Theaetetus has Socrates act as a midwife to his fellow men, (...)
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  11. Euporia: On the Limits Horizons and Possibilities of Critical Theory (Or: On Reconstruction).Raymond Aaron Younis - 2017 - In Harry F. Dahms & Eric Lybeck (eds.), Reconstructing social theory history and practice. Bingley: Emerald. pp. 89-108.
  12. NOTES ON NICOMACHEAN ETHICS 1173a2–5.Grönroos Gösta - 2016 - Classical Quarterly 66 (2):484–490.
    In Nicomachean Ethics (= Eth. Nic.) 10.2, Aristotle addresses Eudoxus’ argument that pleasure is the chief good in his characteristically dialectical manner. The argument is that pleasure is the chief good, since all creatures, rational (ἔλλογα) and non-rational (ἄλογα) alike, are perceived to aim at pleasure (1172b9–11).1 At 1172b35–1173a5, Aristotle turns to an objection against Eudoxus’ argument. For some object (οἱ δ᾽ἐνιστάμενοι) to the argument by questioning one of its premisses, namely that what all creatures aim at is the good (...)
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  13. The Philosopher and the Dialectician in Aristotle's Topics.David Merry - 2016 - History and Philosophy of Logic 37 (1):78-100.
    I claim that, in the Topics, Aristotle advises dialectical questioners to intentionally argue fallaciously in order to escape from some dialectically awkward positions, and I work through the consequences of that claim. It will turn out that, although there are important exceptions, the techniques for finding arguments described in Topics I–VII are, by and large, locations that Aristotle thought of as appropriate for use in philosophical inquiry. The text that grounds this claim, however, raises a further problem: it highlights the (...)
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  14. Dialectical Strategic Planning in Aristotle.Iovan Drehe - 2015 - Symposion: Theoretical and Applied Inquiries in Philosophy and Social Sciences 2 (3):287–309.
    The purpose of this paper is to give an account and a rational reconstruction of the heuristic advice provided by Aristotle in the Topics and Prior Analytics in regard to the difficulty or ease of strategic planning in the context of a dialectical dialogue. The general idea is that a Questioner can foresee what his refutational syllogism would have to look like given the character of the thesis defended by the Answerer, and therefore plan accordingly. A rational reconstruction of this (...)
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  15. Ethica Eudemia I 6: O Método das Endoxa no Contexto da Ética Aristotélica.Mariane Farias de Oliveira - 2014 - XIII Semana Acadêmica Do PPG Em Filosofia da PUCRS.
  16. A dialética como método investigativo em Aristóteles?Fernando Martins Mendonça - 2013 - eBooks PUCRS 1:1-8.
  17. Sobre ‘dizer de modo verdadeiro, mas não de modo claro’ e a operação dialética em Aristóteles.Fernando Martins Mendonça - 2013 - Filosofia Antiga E Medieval (Encontro Nacional Anpof).
  18. Al-Samarqandi. Un Précurseur de l'Analyse des Controverses Scientifiques.Dominique Raynaud - 2013 - Al-Mukhatabat. Epistemological Approaches to the History of Arabic Sciences 7:8-25.
    Despite the enthusiasm generated by social constructionism in the study of scientific debates, this contribution shows that – down to their praxeological dimension – the study of scientific controversies can benefit from sources ignored in today sociological literature. The contribution discloses these sources from the works of Shams al-Dīn al-Samarqandī (ca. 1250–ca. 1302), who is the first author to have offered etiquettes of investigation and debate (ādāb al-baḥth wa-al-munāẓara). Consequences are drawn towards constructivist epistemology.
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  19. The Development of Dialectic From Plato to Aristotle.Jakob Leth Fink (ed.) - 2012 - Cambridge University Press.
    The period from Plato's birth to Aristotle's death (427-322 BC) is one of the most influential and formative in the history of Western philosophy. The developments of logic, metaphysics, epistemology, ethics and science in this period have been investigated, controversies have arisen and many new theories have been produced. But this is the first book to give detailed scholarly attention to the development of dialectic during this decisive period. It includes chapters on topics such as: dialectic as interpersonal debate between (...)
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  20. Aristotle on the Role of the Predicables in Dialectical Disputations.Marja-Liisa Kakkuri-Knuuttila & Miira Tuominen - 2012 - Oxford Studies in Ancient Philosophy 43:55-81.
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  21. «ΚΑI OΤΙ EΣΤΙ ΤΙΣ ΤΡΙΤΟΣ AΝΘΡΩΠΟΣ» (Aristotelis sophistici elenchi 22 178b36–179a10). Prolegomena to ancient history of the argument of 'third man'.Leone Gazziero - 2010 - Rhizai. A Journal for Ancient Philosophy and Science (2):181-220.
    Few arguments from the past have stirred up as much interest as Aristotle’s “Third man” and not so many texts have received as much attention as its account in chapter 22 of the Sophistici elenchi. And yet, several issues about both remain highly controversial, starting from the very nature of the argument at stake and the exact signification of some of its features. The essay provides a close commentary of the text, dealing with its main difficulties and suggesting an overall (...)
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  22. Aristoteles’ Kategorie des Relativen Zwischen Dialektik Und Ontologie.Ludger Jansen - 2006 - Philosophie­Geschichte Und Logische Analyse 9.
    Like the doctrine of the categories in general, Aristotle’s category of the relative fulfils disparate functions: On the one hand, the category of the pros ti fulfils a dialectic or logical function that aims at the avoidance of fallacies. On the other hand, the category respects the peculiar mode of being of the relative. Taking these two different functions into consideration helps with the interpretation of Aristotle’s two definitions of the relative and his treatment of the properties of the relative (...)
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  23. Aristoteles’ Kategorie des Relativen zwischen Dialektik und Ontologie.Ludger Jansen - 2006 - History of Philosophy & Logical Analysis 9.
    Like the doctrine of the categories in general, Aristotle’s category of the relative fulfils disparate functions: On the one hand, the category of the pros ti fulfils a dialectic or logical function that aims at the avoidance of fallacies. On the other hand, the category respects the peculiar mode of being of the relative. Taking these two different functions into consideration helps with the interpretation of Aristotle’s two definitions of the relative and his treatment of the properties of the relative (...)
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  24. Franz Ungler: Zur antiken und neuzeitlichen Dialektik.Michael Höfler & Michael Wladika (eds.) - 2005 - Peter Lang.
  25. Voltando à Dialética de Aristóteles (réplica a Marco Zingano).Oswaldo Porchat Pereira - 2004 - Analytica. Revista de Filosofia 8 (1):143-188.
  26. Was ist die Funktion geschichtlicher Bezüge bei Aristoteles?Erwin Sonderegger - 2002 - Studia Philosophica 61:139-152.
    Aristotle is often called the father of the history of philosophy. However, if his references to earlier theses are to be taken as historical reports in our sense, then they must also be subject to historical critique – which is much to their disadvantage. However, looking through the function of his doxographies and furthter references to earlier theses shows that such a historical view is an anachronism in a way similar to the expectation of finding science in Aristotle. Rather the (...)
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  27. As razões de Aristóteles. [REVIEW]Lucas Angioni - 2000 - Educacao E Filosofia 14.
  28. Aristotle’s De Interpretatione: Contradiction and Dialectic.Christos Y. Panayides - 1999 - Ancient Philosophy 19 (2):416-420.
  29. Aristotle's "De Interpretatione": Contradiction and Dialectic (Review).Eugene Garver - 1998 - Journal of the History of Philosophy 36 (3):459-460.
  30. Aristóteles em nova perspectiva: introdução à teoria dos quatro discursos.Olavo de Carvalho - 1997 - Topbooks.
    Há embutida nas obras de Aristóteles uma ideia medular, que escapou à percepção de quase todos os seus leitores e comentaristas, da Antiguidade até hoje. Mesmo aqueles que a perceberam e foram apenas dois, que eu saiba, ao longo dos milênios limitaram-se a anotá-la de passagem, sem lhe atribuir explicitamente uma importância decisiva para a compreensão da filosofia de Aristóteles. No entanto, ela é a chave mesma dessa compreensão, se por compreensão se entende o ato de captar a unidade do (...)
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  31. Aristotle’s Concept of Dialectic.Martha Husain - 1979 - International Studies in Philosophy 11:210-212.
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  32. Dialectic - J. D. G. Evans: Aristotle's Concept of Dialectic. Pp. X + 150. Cambridge University Press, 1977. £5·90.M. Schofield - 1979 - The Classical Review 29 (2):250-252.
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  33. Aristotle’s Concept of Dialectic. [REVIEW]G. L. J. - 1978 - Review of Metaphysics 32 (2):353-354.
    The aim of this study is to understand the place of Aristotle’s dialectic in his overall theory of intellectual activity. On the way to this goal, the reader is treated to a novel and exciting interpretation of the nature of dialectic. Evans argues that Aristotelian dialectic is a method for progressing from what is intelligible to some group of discussants to what is intelligible without qualification. Evans goes behind this distinction to discover how dialectic can be, as Aristotle claims, the (...)
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  34. The Dialectic of Aristotle.James Hogan - 1955 - Philosophical Studies (Dublin) 5:3-21.
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  35. Paradox of Religion.Miro Brada - manuscript
    Alternate Universes: Religion assumes the other world after death: paradise, hell, nirvana, karma.. Our world is incomplete, because there is truer universe, replicating Plato: behind something is something.. till the true idea - last judgment, karma.. R. Descartes's "I think, therefore I am", is independent of Plato. I'm thinking, regardless of there is truer idea or not. As I'm thinking, I can realize my first idea was false (eg. solving a math problem), and then the Plato's truer idea reappears. Plato (...)
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