About this topic
Summary The largest area of debate in this category is about how Aristotle conceives of the changes involved in perception, changes he discusses in De Anima 2.5: does Aristotle think perception just is a type of physical or material change, the literalist position? Does he think that it's distinct from such changes but requires them, the intermediate position?  Does he think, on the contrary, that perception need not involve any material or physical changes in the bodily organ of perception? Other areas of discussion include explaining how the different sense modalities relate to each other and to the power of perception and discussing how perception supports and relates to phantasia and self-movement.
Key works Myles Burnyeat gives a comprehensive reading of De Anima 2.5, the key chapter on perception, a reading that now serves as the starting point for much contemporary discussion (Burnyeat 2002). Burnyeat himself defends the spiritualist position (Burnyeat 1992; Burnyeat 1992). Richard Sorabji is the most well known defender of the literalist intepretation (Sorabji 1992). Hendrik Lorenz has offered an intermediate position, emphasizing that the De Anima is primarily about the soul and thus we should not take Aristotle's emphasis on pscyhic changes as equivalent to denying the need for related physical or material changes (Lorenz 2007). Caston gives a helpful overview of the debate (Caston 2004). T.K. Johansen gives an overall account of the sense organs (Johansen 1997) while Mark Johnstone has helpful articles on the objects of particular sense modalities and the evidence they give for Aristotle's overall understanding of perception (Johnstone 2012Johnstone 2013). Johansen's book on the powers of the soul offers a detailed account of the way in which phantasia and self-movement depend on perception (Johansen 2012).
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  1. Form Without Matter: Empedocles and Aristotle on Color Perception.Mark Eli Kalderon - 2015 - Oxford: Oxford University Press.
    Mark Eli Kalderon presents an original study of perception, taking as its starting point a puzzle in Empedocles' theory of vision: if perception is a mode of material assimilation, how can we perceive colors at a distance? Kalderon argues that the theory of perception offered by Aristotle in answer to the puzzle is both attractive and defensible.
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  2. Place of the Soul in the Philosophies of Aristotle and Mulla Sadra.Reza Akbabrian & Abulhassan Ghaffari - unknown - Kheradnameh Sadra Quarterly 56.
    Aristotle discusses the soul in itself in metaphysics, and as its relation to the body in physics. This issue originates in the division of sciences in Aristotle's works. The same trend continues in the works of the philosophers following him. Although Farabi presented a new classification of sciences, he maintained the main form of Aristotle's divisions and posed the related problems like him. Based on his fundamental theories, including the principiality of existence, gradation of being, and the trans-substantial motion, Mulla (...)
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  3. Pourquoi aristote a besoin de l'imagination.Victor Caston & J. -L. Labarrière - forthcoming - Les Etudes Philosophiques.
    Le présent article offre une nouvelle interprétation du concept aristotélicien d' « imagination » ou phantasia par les moyens d'une lecture attentive du Traité de l'âme, III, 3, tout particulièrement de son début. Aristote soutient que ses prédécesseurs ne peuvent expliquer comment l'erreur se produit. Mais c'est également une difficulté pour sa propre explication des formes de base de la perception et de la pensée, et Aristote introduit la phantasia précisément pour répondre à cette question. Il soutient qu'elle ne peut (...)
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  4. (1 other version)Aristotle on Motion in Incomplete Animals.Daniel Coren - forthcoming - Apeiron: A Journal for Ancient Philosophy and Science.
    I explain what Aristotle means when, after puzzling about the matter of motion in incomplete animals (those without sight, smell, hearing), he suggests in De Anima III 11.433b31-434a5 that just as incomplete animals are moved indeterminately, desire and phantasia are present in those animals, but present indeterminately. I argue that self-motion and its directing faculties in incomplete animals differ in degree but not in kind from those of complete animals. I examine how an object of desire differs for an incomplete (...)
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  5. Reply to Ganson.Mark Eli Kalderon - forthcoming - In Lagerlund Henrik & Yrjönsuuri Mikko, Mechanisms of Sense perception. Springer.
    A reply to Todd Ganson’s “Was Aristotle a Naïve Realist”, a talk for a conference in Gothenburg Sweden 12-14 June 2015 entitled The Mechanisms of Sense Perception in Aristotle and the Aristotelian Tradition.
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  6. La phantasia chez aristote: Subliminalité, indistinction et pathologie de la perception.René Lefebvre - forthcoming - Les Etudes Philosophiques.
    Quels sont les liens entre phantasia et perception? Aristote a bien découvert en la première, rattachée à la seconde, la faculté de se représenter en l'absence. Il y a certes des cas de représentation en présence imputés à la phantasia, mais cet emploi du terme, qui renvoie à des situations infraperceptives, est plutôt résiduel. Ces cas pathologiques sont pour Aristote assez peu dignes d'intérêt. On ne peut dire que la phantasia « interprète ». What is the link between phantasia and (...)
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  7. Aristotle on the Causal Efficacy of Perceptible Qualities.Ekrem Çetinkaya - 2025 - British Journal for the History of Philosophy 33 (1):1-25.
    Aristotle grants perceptible qualities the power to generate sense perception in animals. But it is unclear whether, for him, these qualities can produce any effect other than perception. In this paper I address this issue through a novel approach. To show that they can produce non-perceptual effects, I explore contexts in his extant works where qualities appear to do causal work in nature without leading to perception in animals. This inquiry aims to demonstrate that Aristotle’s realism about qualities survives a (...)
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  8. Brentano y Aristóteles sobre el tiempo.David Torrijos-Castrillejo & Miguel Martí - 2025 - Daimon: Revista Internacional de Filosofía.
    After summarising the evolution of Franz Brentano’s personal thought on time, this paper discusses his work in historical order to see his presentation of Aristotle’s philosophy of time, with particular regard to his unpublished manuscripts. Although he tends to view Aristotle’s idea of time as a mere relation of the changing thing to the celestial rotation, mainly the first sphere, at the end of his life, Brentano assimilates Aristotle’s conception of time more closely to his own personal account of time, (...)
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  9. Desires, their objects, and the things leading to pursuit.Duane Long - 2024 - Inquiry: An Interdisciplinary Journal of Philosophy 67 (9):3169-3194.
    I offer a novel analysis of the relations between Aristotle's three species of desire – appetite, temper, and wish – and the three things he says in EN 2.3 lead to pursuit – the pleasant, the beneficial, and the noble. It has long been tempting to think that these trios line up with one another in some way, ideally relating their members in one-to-one fashion. One account, by John Cooper, has gathered prominent adherents, but other authors, notably Giles Pearson, have (...)
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  10. Gweltaz Guyomarc’h, Claire Louguet, Charlotte Murgier (dir.), Aristote et l’âme humaine, lectures de De anima III offertes à Michel Crubellier, Louvain, Peeters, « Aristote. Traductions et Études », 2020, xii ‑374 p. [REVIEW]Ulysse Chaintreuil - 2023 - Revue de Métaphysique et de Morale 120 (4):572-573.
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  11. Aristotle and the pain of animals: Nicomachean Ethics 1154b7–9.Wei Cheng - 2023 - Classical Quarterly (1):1-8.
    This paper explains the motivation behind Aristotle’s appeal in Nicomachean Ethics 1154b7–9 to the physiologoi, who notoriously declare that animals are constantly in pain. It argues that the physiologoi are neither the critical target of this chapter nor invoked to verify Aristotle’s commitment to the imperfection of the human condition. Rather, despite doctrinal disagreement, they help Aristotle develop a naturalistic story about how ordinary people easily indulge in sensory pleasures.
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  12. A PSICOLOGIA COMO CIÊNCIA: A ORIGEM DA FENOMENOLOGIA POSSUI FUNDAMENTOS NA TEORIA ARISTOTÉLICA?Sâmara Costa - 2023 - Phenomenology, Humanities and Sciences - Tema: A Fenomenologia de Edmund Husserl 4 (3):188-200.
    Este trabalho analisará as influências da teoria aristotélica nas origens da fenomenologia, especificamente na investigação de Franz Brentano. Debruçaremos sobre a obra em que Brentano se afirma um aristotélico e compararemos com os seus intentos de destacar a psicologia como ciência juntamente com os fundamentos da fenomenologia. Para tal também desenvolveremos a importante noção de intencionalidade para a fenomenologia. E por fim, mostraremos que Brentano não nos parece tão aristotélico o quanto afirma.
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  13. Review of Sean Kelsey, Mind and World in Aristotle's De Anima. [REVIEW]Emily Kress - 2023 - Philosophical Review 132 (3):491-4.
    Here is a fact about humans: we use our senses to pick up on things around us and our intellect to understand whatever is out there to be understood. In Mind and World in Aristotle’s De Anima, Kelsey argues that this fact is, in Aristotle’s view, in need of an explanation. He finds one in De Anima 3.8’s suggestion that “intelligence [is] form of forms, and sensibility form of sensibilia” (432a2–3; quoted on p. 2). Roughly, his proposal is that our (...)
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  14. Touch and Bodily Transparency.Vivian Mizrahi - 2023 - Mind 132 (527):803-827.
    As most philosophers recognize, the body’s central role in touch differs from the role it plays in the other sense modalities. Any account of touch must then explain the pivotal nature of the body’s involvement in touch. Unlike most accounts of touch, this paper argues that the body’s centrality in touch is not phenomenological or experiential: the body is not felt in any special way in tactile experiences. Building on Aristotle’s account in De Anima, I argue that the body is (...)
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  15. An Intuitive Solution to the Problem of Induction.Andrew Bassford - 2022 - Principia: An International Journal of Epistemology 26 (2):205-232.
    The subject of this essay is the classical problem of induction, which is sometimes attributed to David Hume and called “the Humean Problem of Induction.” Here, I examine a certain sort of Neo-Aristotelian solution to the problem, which appeals to the concept of natural kinds in its response to the inductive skeptic. This position is most notably represented by Howard Sankey and Marc Lange. The purpose of this paper is partly destructive and partly constructive. I raise two questions. The first (...)
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  16. Aristotle on Light and Vision: An ‘Ecological’ Interpretation.Sean M. Costello - 2022 - Apeiron 55 (2).
    Scholarship on Aristotle’s theory of visual perception has traditionally held that Aristotle had a single, static, conception of light and that he believed that illumination occurred prior to and independent of the actions of colours. I contend that this view precludes the medium from becoming actually transparent, thus making vision impossible. I here offer an alternative to the traditional interpretation, using contemporary conceptual tools to make good philosophical sense of Aristotle’s position. I call my view the ‘ecological’ interpretation. It postulates (...)
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  17. Aristotle on Intelligent Perception.Marc Gasser-Wingate - 2022 - Philosophers' Imprint 22 (17):1-22.
    Aristotle presents perception as a potentially intelligent form of cognition—a form of cognition that allows us to respond in discerning, knowing ways to a range of different situations, and develop certain theoretical insights relevant to some inquiry. But it’s not clear how we should understand the interaction between our rational and perceptual powers in these cases, or how widespread we should take their interaction to be. In this paper I argue against interpretations on which human perception would be an inherently (...)
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  18. “To See and Hear That Which is Not Present”: Aristotle on the Objects of Memory.Filip Grgić & Ana Grgić - 2022 - Philosophisches Jahrbuch 129 (2):215-231.
    In this paper, we show that there are some strong philosophical and exegetical reasons to argue that according to the view developed in the first chapter of Aristotle’s De Memoria, the objects of memory are non-present, or absent, things and events rather than our past acts of awareness of them. We argue that on Aristotle’s account, the objects of memory can be particulars or universals, perceptibles or intelligibles, and that all these kinds of things are past in the same sense, (...)
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  19. Review of S. Kelsey, Mind and world in Aristotle’s De Anima. [REVIEW]Evan Keeling - 2022 - Bryn Mawr Classical Review 8:1-4.
  20. (1 other version)Partaking of Reason in a Way: Aristotle on the Rationality of Human Desire.Duane Long - 2022 - Apeiron: A Journal for Ancient Philosophy and Science 55 (1):35-63.
    Three times in Book 1 chapter 13 of the Nicomachean Ethics, Aristotle says desire partakes of reason in a way. There is a consensus view in the literature about what that claim means: desire has no intrinsic rationality, but can partake of reason by being blindly obedient to the commands of reason. I argue this consensus view is mistaken: for Aristotle, adult human desire has its own intrinsic rationality, and while it is to be obedient to reason, it is not (...)
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  21. Aristotle's On the Soul: A Critical Guide. [REVIEW]Duane Long - 2022 - Philosophical Quarterly 73 (3):861-863.
    Caleb Cohoe helms another excellent entry in the Cambridge Critical Guides series. The volume consists of thirteen contributions, nominally ordered to proceed t.
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  22. Hearing, touch, and practical intelligence in Aristotle's philosophy.Eve Rabinoff - 2022 - In Jill Gordon, Hearing, sound, and the auditory in ancient Greece. Bloomington, Indiana: Indiana University Press.
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  23. Hearing, touch, and practical intelligence in Aristotle's philosophy.Eve Rabinoff - 2022 - In Jill Gordon, Hearing, sound, and the auditory in ancient Greece. Bloomington, Indiana: Indiana University Press.
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  24. The Undivided Self: Aristotle on the 'Mind-Body' Problem. [REVIEW]Bryan C. Reece - 2022 - Notre Dame Philosophical Reviews 1.
  25. Percepção em Aristóteles: Aísthēsis, Mnḗmē e Empeiría.Annelyze de Araújo Reis - 2022 - Dissertation, Puc-Rio
  26. Forms of Representation in the Aristotelian Tradition. Volume Two: Dreaming.Christina Thomsen Thörnqvist & Juhana Toivanen (eds.) - 2022 - Boston: BRILL.
    _Dreaming_ is the second part of the trilogy _Forms of Representation in the Aristotelian Tradition_. It investigates some of the most fascinating and enduring discussions on dreams in the Greek, Latin, and Arabic reception of Aristotle’s psychology.
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  27. The Necessary and Necessarily Limited Role of Perception in Aristotle’s Account of Human Knowing.Mitchell Timothy Carson - 2021 - Dissertation, Catholic University of America
  28. Introduction.Caleb Cohoe - 2021 - In Caleb M. Cohoe, Aristotle's on the Soul: A Critical Guide. New York, NY: Cambridge University Press. pp. 1-13.
    I present an overview of On the Soul, Aristotle’s investigation into how psuchē (soul) explains biological phenomena in a unified way. This principle serves as a final, formal, and efficient cause of living activities. Soul needs specific consideration because it is a unique sort of form. It is responsible not just for giving living things their capacities, but also for when and how they exercise these capacities. Soul orders the ways in which living things grow, reproduce, move, and cognize the (...)
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  29. Aristotle's on the Soul: A Critical Guide.Caleb M. Cohoe (ed.) - 2021 - New York, NY: Cambridge University Press.
    Aristotle's On the Soul aims to uncover the principle of life, what Aristotle calls psuchē. For Aristotle, soul is the form which gives life to a body and causes all its living activities, from breathing to thinking. Aristotle develops a general account of all types of living through examining soul's causal powers. The thirteen new essays in this Critical Guide demonstrate the profound influence of Aristotle's inquiry on biology, psychology and philosophy of mind from antiquity to the present. They deepen (...)
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  30. Knowing in Aristotle part 1: Epistēmē, Nous, and non‐rational cognitive states.Caleb Murray Cohoe - 2021 - Philosophy Compass 17 (1):e12801.
  31. The Gate to Reality: Aristotle's Basic Account of Perception.Klaus Corcilius - 2021 - In Caleb M. Cohoe, Aristotle's on the Soul: A Critical Guide. New York, NY: Cambridge University Press. pp. 122-154.
    This chapter first argues against the widely accepted “mentalist” interpretation of Aristotle’s conception of the perception of external objects. On that view, the perception of objects results from an act of synthesis of the diverse perceptual input provided by the different sense modalities. I argue that Aristotle’s conception of perception does not require such mental “construction” of external objects. For him, we unfailingly perceive external objects by way of modally specific perception: perception without qualification is primarily of external 3-D objects, (...)
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  32. Estudos de epistemologia aristotélica I: phantasia e aisthêsis no De Anima de Aristóteles.Vitor Duarte Ferreira - 2021 - São Paulo: Editora Dialética.
    Aristóteles é o grande iniciador dos estudos epistemológicos da imaginação no Ocidente. Sua influência permanece presente ainda nas discussões atuais de epistemologia e psicologia, isso sem mencionar muitos outros campos, como ética, lógica, política, estética, etc, pois muitos dos autores clássicos do pensamento o tomaram como base de estudo, seja para fundamentarem as suas obras, seja para tentarem se contrapor ao pensamento do filósofo. A presente obra trata justamente do tema da imaginação (phantasia) com relação ao seu papel no estabelecimento (...)
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  33. Aristotle on Attention.Elena Cagnoli Fiecconi - 2021 - Archiv für Geschichte der Philosophie 103 (4):602-633.
    I argue that a study of the Nicomachean Ethics and of the Parva Naturalia shows that Aristotle had a notion of attention. This notion captures the common aspects of apparently different phenomena like perceiving something vividly, being distracted by a loud sound or by a musical piece, focusing on a geometrical problem. For Aristotle, these phenomena involve a specific selectivity that is the outcome of the competition between different cognitive stimuli. This selectivity is attention. I argue that Aristotle studied the (...)
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  34. Aristotle's Empiricism.Marc Gasser-Wingate - 2021 - New York, NY: Oxford University Press.
    Aristotle is famous for thinking that all our knowledge comes from perception. But it's not immediately clear what this view is meant to entail. It's not clear, for instance, what perception is supposed to contribute to the more advanced forms of knowledge that derive from it. Nor is it clear how we should understand the nature of its contribution—what it might mean to say that these more advanced forms of knowledge are "derived from" or "based on" what we perceive. Aristotle (...)
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  35. Perceptual Attention and Reflective Awareness in the Aristotelian Tradition.Katerina Ierodiakonou - 2021 - In Caleb M. Cohoe, Aristotle's on the Soul: A Critical Guide. New York, NY: Cambridge University Press. pp. 174-194.
    The phenomenon of reflective awareness, i.e., perceiving that we perceive, has often been at the center of Aristotelian scholarship, whereas that of perceptual attention, i.e., focusing on something we perceive, has been much less studied. I examine in parallel the textual evidence for these phenomena and offer a concurrent analysis of them in order to understand better how Aristotle conceives them. I argue that the Aristotelian notion of the common sense lies at the basis of the explanation of perceptual attention (...)
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  36. Aristotle on the Unity of Touch.Mark A. Johnstone - 2021 - Journal of the History of Philosophy 59 (1):23-43.
    Aristotle is history’s most famous and influential proponent of the view that there are exactly five senses. But was he entitled to hold this view, given his other commitments? In particular, was he entitled to treat touch as a single sense, given the diversity of its correlated objects? In this paper I argue that Aristotle wished to individuate touch on the basis of its correlated objects, just as he had the other four senses. I also argue, contrary to what is (...)
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  37. Thought and Imagination: Aristotle’s Dual Process Psychology of Action.Jessica Moss - 2021 - In Caleb M. Cohoe, Aristotle's on the Soul: A Critical Guide. New York, NY: Cambridge University Press. pp. 247-264.
    Aristotle's De Anima discusses the psychological causes of what he calls locomotion – i.e, roughly, purpose-driven behavior. One cause is desire. The other is cognition, which falls into two kinds: thought (nous) and imagination (phantasia). Aristotle’s discussion is dense and confusing, but I argue that we can extract from it an account that is coherent, compelling, and that in many ways closely anticipates modern psychological theories, in particular Dual Processing theory. Animals and humans are driven to pursue objects that attract (...)
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  38. Perception in Aristotle’s Ethics, written by Eve Rabinoff.Deborah Achtenberg - 2020 - Polis 37 (2):382-385.
  39. Philosophical Problems in Sense Perception: Testing the Limits of Aristotelianism.David Bennett & Juhana Toivanen (eds.) - 2020 - Cham: Springer.
    This volume focuses on philosophical problems concerning sense perception in the history of philosophy. It consists of thirteen essays that analyse the philosophical tradition originating in Aristotle’s writings. Each essay tackles a particular problem that tests the limits of Aristotle’s theory of perception and develops it in new directions. The problems discussed range from simultaneous perception to causality in perception, from the representational nature of sense-objects to the role of conscious attention, and from the physical/mental divide to perception as quasi-rational (...)
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  40. Aristotle on Perceptual Interests.Pia Campeggiani - 2020 - Apeiron 53 (3):235-256.
    Traditional interpretations of Aristotle’s theory of perception mainly focus on uncovering the underlying mechanisms that are at stake when perceivers are affected by sensible qualities. Investigating the nature of sense perception is one of Aristotle’s main worries and one that he explicitly relates to the question of its causes (e. g.Sens. 436a16–17, 436b9) and its ends (e. g.de An. 434a30 ff.). Therefore I suggest that, in order to fully explain Aristotle’s view of perceptual phenomena, the possibilities, the constraints, and the (...)
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  41. (1 other version)Aristotle on Motion in Incomplete Animals.Daniel Coren - 2020 - Apeiron 53 (3):285-314.
    I explain what Aristotle means when, after puzzling about the matter of motion in incomplete animals (those without sight, smell, hearing), he suggests in De Anima III 11.433b31–434a5 that just as incomplete animals are moved indeterminately, desire and phantasia are present in those animals, but present indeterminately. I argue that self-motion and its directing faculties in incomplete animals differ in degree but not in kind from those of complete animals. I examine how an object of desire differs for an incomplete (...)
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  42. (1 other version)Aristotle on the Affective Powers of Colours and Pictures.Elena Cagnoli Fiecconi - 2020 - In Katerina Ierodiakonou, Colour Psychology in the Graeco-Roman World. pp. 43-80.
    Aristotle’s works on natural science show that he was aware of the affective powers of colour. At De an. 421a13, for example, he writes that hard-eyed animals can only discriminate between frightening and non-frightening colours. In the Nicomachean Ethics, furthermore, colours are the source of pleasures and delight. These pleasures, unlike the pleasures of touch and taste, neither corrupt us nor make us wiser. Aristotle’s views on the affective powers of colours raise a question about the limits he seems to (...)
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  43. Conviction, Priority, and Rationalism in Aristotle's Epistemology.Marc Gasser-Wingate - 2020 - Journal of the History of Philosophy 58 (1):1-27.
    In this paper I argue against rationalist readings of Aristotle's epistemology, on which our scientific understanding is justified on the basis of certain demonstrative first principles that are themselves justified only by some brute form of rational intuition. I then investigate the relationship between our intuition of principles and the broadly perceptual knowledge from which it derives. I argue that, for Aristotle, perceptual knowledge helps justify our intuition of principles, and also serves as an authority against which these principles and (...)
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  44. Blind-Spots in Aristotle’s Doctrine of the Perceptual Mean.Roberto Grasso - 2020 - Apeiron 53 (3):257-284.
    This paper aims to identify several interpretive problems posed by the final part ofDAII.11 (423b27–424 a10), where Aristotle intertwines the thesis that a sense is like a ‘mean’ and an explanation for the existence of a ‘blind spot’ related to the sense of touch, adding the further contention that we are capable of discriminating because the mean ‘becomes the other opposite’ in relation to the perceptible property being perceived. To solve those problems, the paper explores a novel interpretation of Aristotle’s (...)
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  45. Alexander of Aphrodisias on Simultaneous Perception.Attila Hangai - 2020 - In David Bennett & Juhana Toivanen, Philosophical Problems in Sense Perception: Testing the Limits of Aristotelianism. Cham: Springer. pp. 91-124.
    Alexander of Aphrodisias picks up Aristotle’s insufficient treatment of simultaneous perception and develops an adequate solution for the problem, thereby offering an account of the unity of perceptual consciousness—the single mental activity of a single subject with complex content. I show the adequacy of the solution by using as criteria the requirements that have been identified by Aristotle and approved (and explained) by Alexander. I analyze Alexander’s solution in two turns. First, with respect to heterogeneous perceptibles, Alexander adopts and reformulates (...)
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  46. Philosophies of Touch: from Aristotle to Phenomenology.Richard Kearney - 2020 - Research in Phenomenology 50 (3):300-316.
    This essay explores Aristotle’s discovery of touch as the most universal and philosophical of the senses. It analyses his central insight in the De Anima that tactile flesh is a “medium not an organ,” unpacking both its metaphysical and ethical implications. The essay concludes with a discussion of how contemporary phenomenology—from Husserl to Merleau-Ponty and Irigaray—re-describes Aristotle’s seminal intuition regarding the model of “double reversible sensation.”.
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  47. Seeing Darkness, Hearing Silence.Pascal Massie - 2020 - Epoché: A Journal for the History of Philosophy 25 (1):81-99.
    This essay addresses the following questions: How does the meta-sensory function of koine aisthesis relate to its other functions? How can a meta-level arise from the immanence of sensation? Can we give an account of meta-sensation that doesn’t assume a transcendental plane? My contention is that the representationalist model doesn’t apply to Aristotle and that Aristotle offers an alternative that is worth exploring. I propose to interpret the meta-sensory power of the koine aisthesis in terms of the sensing of the (...)
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  48. Review of Erick Raphael Jiménez, Aristotle’s Concept of Mind[REVIEW]Noell Birondo - 2019 - Journal of the History of Philosophy 57 (1):162-163.
    In this ambitious first book, Erick Raphael Jiménez argues that a good model for understanding Aristotle’s concept of mind (nous) lies in Aristotle’s account of the perception of time. This “time-perception model” of mind and its activity, thinking, bridges a gap between Jiménez’s unorthodox readings of Aristotelian mind and its objects. The book will attract the interest of specialists in Aristotle’s psychology, as well as other scholars interested in Aristotle’s concept of mind and its influence, for instance, theologians interested in (...)
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  49. Aristotle's Peculiarly Human Psychology.Elena Cagnoli Fiecconi - 2019 - In Nora Kreft & Geert Keil, Aristotle's Anthropology. New York: Cambridge University Press. pp. 60-76.
    For Aristotle, human cognition has a lot in common both with non-human animal cognition and with divine cognition. With non-human animals, humans share a non-rational part of the soul and non-rational cognitive faculties (DA 427b6–14, NE 1102b29 and EE 1219b24–6). With gods, humans share a rational part of the soul and rational cognitive faculties (NE 1177b17– 1178a8). The rational part and the non-rational part of the soul, however, coexist and cooperate only in human souls (NE 1102b26–9, EE 1219b28–31). In this (...)
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  50. Approaching Other Animals with Caution: Exploring Insights from Aquinas's Psychology.Daniel D. De Haan - 2019 - New Blackfriars 100 (1090):715-737.
    In this essay I explore the resources Thomas Aquinas provides for enquiries concerning the psychological abilities of nonhuman animals. I first look to Aquinas’s account of divine, angelic, human, and nonhuman animal naming, to help us articulate the contours of a ‘critical anthropocentrism’ that aims to steer clear of the mistakes of a na¨ıve anthropocentrism and misconceived avowals to entirely eschew anthropocentrism. I then address the need for our critical anthropocentrism both to reject the mental-physical dichotomy endorsed by ‘folk psychology’ (...)
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