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  1. La distinción entre acto y movimiento en Metafísica IX 6.Trinidad Avaria Decombe - 2015 - Estudios de Filosofía (Universidad de Antioquia) 51.
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  • What's Aristotelian About Neo‐Aristotelian Virtue Ethics?Sukaina Hirji - 2019 - Philosophy and Phenomenological Research 98 (3):671-696.
    It is commonly assumed that Aristotle's ethical theory shares deep structural similarities with neo-Aristotelian virtue ethics. I argue that this assumption is a mistake, and that Aristotle's ethical theory is both importantly distinct from the theories his work has inspired, and independently compelling. I take neo-Aristotelian virtue ethics to be characterized by two central commitments: (i) virtues of character are defined as traits that reliably promote an agent's own flourishing, and (ii) virtuous actions are defined as the sorts of actions (...)
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  • Change, Agency and the Incomplete in Aristotle.Andreas Anagnostopoulos - 2017 - Phronesis 62 (2):170-209.
    Aristotle’s most fundamental distinction between changes and other activities is not that ofMetaphysicsΘ.6, between end-exclusive and end-inclusive activities, but one implicit inPhysics3.1’s definition of change, between the activity of something incomplete and the activity of something complete. Notably, only the latter distinction can account for Aristotle’s view, inPhysics3.3, that ‘agency’—effecting change in something, e.g. teaching—does not qualify strictly as a change. This distinction informsDe Anima2.5 and imparts unity to Aristotle’s extended treatment of change inPhysics3.1-3.
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  • Ἡ Κίνησις Τῆς Τέχνης: Crafts and Souls as Principles of Change.Patricio A. Fernandez & Jorge Mittelmann - 2017 - Phronesis 62 (2):136-169.
    Aristotle’s soul is a first principle of every vital change in an animal, in the way that a craft is a cause of its product’s coming-to-be. We argue that the soul’s causal efficacy cannot therefore be reduced to the formal constitution of vital phenomena, or to discrete interventions into independently constituted processes, but involves the exercise of vital powers. This reading does better justice to Aristotle’s conception of craft as a rational productive disposition; and it captures the soul’s continuous causal (...)
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  • Senses of Dunamis and the Structure of Aristotle’s Metaphysics Θ1.Andreas Anagnostopoulos - 2011 - Phronesis 56 (4):388-425.
    This essay aims to analyze the structure of Aristotle's Metaphysics Θ by explicating various senses of the term δύναµις at issue in the treatise. It is argued that Aristotle's central innovation, the sense of δύναµις most useful to his project in the treatise, is the kind of capacity characteristic of the pre-existent matter for substance. It is neither potentiality as a mode of being, as recent studies maintain, nor capacity for `complete' activity. It is argued further that, in starting with (...)
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  • Processes as Pleasures in EN Vii 11-14: A New Approach.Joachim Aufderheide - 2013 - Ancient Philosophy 33 (1):135-157.
  • Sind praxis und poiesis fundamental verschieden?Stefan Gerlach - 2020 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 23 (1):33-62.
    Zusammenfassung Zur aristotelischen Unterscheidung von Herstellen und Handeln gibt es zwei konkurrierende Interpretationen: nach der einen betrifft der Unterschied zwei verschiedene Aspekte an Handlungen, nach der anderen verschiedene Typen von Handlungen. Für eine Entscheidung dieser Frage sind systematische und exegetische Gesichtspunkte zu trennen: zwar bietet die aristotelische Textbasis Belege für beide Seiten, allerdings zeigt die systematische Untersuchung, dass eine zwei-Typen-Lesart sachlich verfehlt ist. Handlungen lassen sich nicht sinnvoll unterteilen in solche, die ihr Ziel lediglich außer sich, aber kein Ziel in (...)
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  • Potentiality and Actuality of the Infinite: A Misunderstood Passage in Aristotle’s Metaphysics.Hermann Weidemann - 2017 - Phronesis 62 (2):210-225.
    InMetaphysicsΘ.6, 1048b14-17, Aristotle treats the problem of what it is for the infinite to exist potentially, i.e. to be potentially actual. According to my interpretation, Aristotle argues that to exist potentially is for the infinite to have a potentiality which cannot be actualized in reality but only in thought, because it is a potentiality the process of whose actualization cannot be brought to an end.
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  • Energeia Et Entelekheia Chez Théophraste.David Lefebvre - 2017 - Quaestio 17:29-56.
    This study explores Theophrastus’ uses of two Aristotelian key concepts, energeia and entelekheia. Texts from the De causis plantarum come first into discussion. There, Theophrastus gives a kinetic...
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  • Dynamis and Energeia in Aristotle's Metaphysics.Hikmet Unlu - 2021 - European Journal of Philosophy 29 (1):1-15.
    This paper offers an interpretation of Aristotle’s concepts of dynamis and energeia (commonly translated as potentiality and actuality), and of the thematic progression of Metaphysics IX. I first raise the question of where motion fits in Aristotle’s categories and argue that the locus of motion in the system of categories are the categories of doing and suffering, in which case dynamis and energeia in respect of motion can also be understood as the dynamis and energeia of doing and suffering. Next, (...)
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  • Energeia vs Entelecheia: Schelling vs Hegel sobre Metafísica Lambda.Marcela García Romero - 2016 - Tópicos: Revista de Filosofía 51:113-138.
    El último Schelling desarrolla un aristotelismo anti-hegeliano cuyo mejor ejemplo es su interpretación de la “pura actualidad” en el libro Lambda de la Metafísica. Contra la lectura “entelequial” de Hegel, Schelling subraya que dicha actualidad es pura ἐνέργεια, libre de toda potencialidad, es decir, de todo contenido y sin relación a movimiento alguno o su culminación. En este artículo, analizo las diferencias entre ambas interpretaciones desde la perspectiva de Schelling. Finalmente, discuto cuál es la ventaja que gana la propia filosofía (...)
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  • Aristotle on Being as Activity: Aryeh Kosman: The Activity of Being: An Essay on Aristotle’s Ontology. Cambridge MA: Harvard University Press, 2013, 277pp, $45.00 HB.Jun Su & Vasilis Politis - 2015 - Metascience 24 (2):213-218.
    In this engaging book, Kosman offers a vigorous extended defence of a distinctive and highly ambitious claim, namely, that Aristotle’s account of potentiality/ability and actuality/activity in book Theta of the Metaphysics is an integral and central part of Aristotle’s account of what being is, which means that, for Kosman, Aristotle defends the thesis that being is, precisely, activity. In addition to the distinctive character of this claim, there are two notable suppositions behind it, which, likewise, Kosman defends. First, the Metaphysics (...)
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  • Soul and Elemental Motion in Aristotle's Physics VIII 4.Errol G. Katayama - 2011 - Apeiron 44 (2):163-190.
    By defending the following views – that Aristotle identifies the generator and perhaps the obstacle remover as an essential cause of the natural sublunary elemental motion in Physics VIII 4; that this view is consistent with the view of Physics II 1 that the sublunary simple bodies have a principle of internal motion; and that the sublunary and the celestial elements have a nature in the very same way – I shall offer what has so far eluded Aristotelian commentators: a (...)
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