Aristotle thought of his logic and methodology as applications of the Socratic questioning method. In particular, logic was originally a study of answers necessitated by earlier answers. For Aristotle, thought-experiments were real experiments in the sense that by realizing forms in one's mind, one can read off their properties and interrelations. Treating forms as independent entities, knowable one by one, committed Aristotle to his mode of syllogistic explanation. He did not think of existence, predication and identity as separate senses of estin. Aristotle thus serves as an example of a thinker who did not rely on the distinction between the allegedly different Fregean senses, thereby shedding new light on our own conceptual presuppositions. This collection comprises several striking interpretations that Jaakko Hintikka has put forward over the years, constituting a challenge not only to Aristotelian scholars and historians of ideas, but to everyone interested in logic, epistemology or metaphysics and in their history.

A distinguished group of scholars of ancient philosophy here presents a systematic study of the twelfth book of Aristotle's Metaphysics. Lambda, which can be regarded as a self-standing treatise on substance, has been attracting particular attention in recent years, and was chosen as the focusof the fourteenth Symposium Aristotelicum, from which this volume derives. At the Symposium, each of Lambda's ten chapters was taken in turn as the subject of a session at which a specially written paper was read to and discussed by the assembled symposiasts. (The ninth chapter commanded twosessions by dint of its particular difficulty.) The papers have been revised in the light of discussion, and are now offered to a wider audience as a discursive commentary on points of particular philosophical interest covering all of Lambda. Michael Frede's extensive Introduction aims to give abroader view of Lambda as a whole and the problems it raises, and thus to provide the context for the discussion of each of the chapters. This volume will be a resource of great value and interest for anyone working on ancient metaphysics and theology.

Christian Pfeiffer explores an important, but neglected topic in Aristotle's theoretical philosophy: the theory of bodies. A body is a three-dimensionally extended and continuous magnitude bounded by surfaces. This notion is distinct from the notion of a perceptible or physical substance. Substances have bodies, that is to say, they are extended, their parts are continuous with each other and they have boundaries, which demarcate them from their surroundings. Pfeiffer argues that body, thus understood, has a pivotal role in Aristotle's natural philosophy. A theory of body is a presupposed in, e.g., Aristotle's account of the infinite, place, or action and passion, because their being bodies explains why things have a location or how they can act upon each other. The notion of body can be ranked among the central concepts for natural science which are discussed in Physics III-IV. The book is the first comprehensive and rigorous account of the features substances have in virtue of being bodies. It provides an analysis of the concept of three-dimensional magnitude and related notions like boundary, extension, contact, continuity, often comparing it to modern conceptions of it. Both the structural features and the ontological status of body is discussed. This makes it significant for scholars working on contemporary metaphysics and mereology because the concept of a material object is intimately tied to its spatial or topological properties.

The Posterior Analytics is a text from Aristotle's Organon that deals with demonstration, definition, and scientific knowledge. The demonstration is distinguished as a syllogism productive of scientific knowledge, while the definition marked as the statement of a thing's nature, ... a statement of the meaning of the name, or of an equivalent nominal formula. In the "Prior Analytics," syllogistic logic is considered in its formal aspect; in the Posterior it is considered in respect of its matter. The "form" of a syllogism lies in the necessary connection between the premises and the conclusion. Even where there is no fault in the form, there may be in the matter, i.e. the propositions of which it is composed, which may be true or false, probable or improbable. When the premises are certain, true, and primary, and the conclusion formally follows from them, this is demonstration, and produces scientific knowledge of a thing. Such syllogisms are called apodeictical, and are dealt with in the two books of the Posterior Analytics. When the premises are not certain, such a syllogism is called dialectical, and these are dealt with in the eight books of the Topics. A syllogism which seems to be perfect both in matter and form, but which is not, is called sophistical, and these are dealt with in the book On Sophistical Refutations.

In this book, Theodore Scaltsas brings the insights of contemporary philosophy to bear on a classic problem in metaphysics that stems from Aristotle's theory of substance. Scaltsas provides an analysis of the enigmatic notions of potentiality and actuality, which he uses to explain Aristotle's substantial holism by showing how the concrete and the abstract parts of a substance form a dynamic, diachronic whole.

Provides the first full study of Aristotle's notion of evil and sheds light on its content, potential, and influence.

Monte Johnson examines one of the most controversial aspects of Aristiotle's natural philosophy: his teleology. Is teleology about causation or explanation? Does it exclude or obviate mechanism, determinism, or materialism? Is it focused on the good of individual organisms, or is god or man the ultimate end of all processes and entities? Is teleology restricted to living things, or does it apply to the cosmos as a whole? Does it identify objectively existent causes in the world, or is it merely a heuristic for our understanding of other causal processes? Johnson argues that Aristotle's aporetic approach drives a middle course between these traditional oppositions, and avoids the dilemma, frequently urged against teleology, between backwards causation and anthropomorphism. Although these issues have been debated with extraordinary depth by Aristotle scholars, and touched upon by many in the wider philosophical and scientific community as well, there has been no comprehensive historical treatment of the issue. Aristotle is commonly considered the inventor of teleology, although the precise term originated in the eighteenth century. But if teleology means the use of ends and goals in natural science, then Aristotle was rather a critical innovator of teleological explanation. Teleological notions were widespread among his predecessors, but Aristotle rejected their conception of extrinsic causes such as mind or god as the primary causes for natural things. Aristotle's radical alternative was to assert nature itself as an internal principle of change and an end, and his teleological explanations focus on the intrinsic ends of natural substances - those ends that benefit the natural thing itself. Aristotle's use of ends was subsequently conflated with incompatible 'teleological' notions, including proofs for the existence of a providential or designer god, vitalism and animism, opposition to mechanism and non-teleological causation, and anthropocentrism. Johnson addresses these misconceptions through an elaboration of Aristotle's methodological statements, as well as an examination of the explanations actually offered in the scientific works.

Aristotle initiated the systematic investigation of perception, the emotions, memory, desire and action, developing his own account of these phenomena and their interconnection. The Undivided Self aims to gain a philosophical understanding of his views and to examine how far they withstand critical scrutiny. Aristotle's account, it is argued, constitutes a philosophically live alternative to conventional post-Cartesian thinking about psychological phenomena and their place in a material world. Charles offers a way to dissolve, rather than solve, the mind-body problem we have inherited.

Aristotle's theory of truth, which has been the most influential account of the concept of truth from Antiquity onwards, spans several areas of philosophy: philosophy of language, logic, ontology and epistemology. In this 2004 book, Paolo Crivelli discusses all the main aspects of Aristotle's views on truth and falsehood. He analyses in detail the main relevant passages, addresses some well-known problems of Aristotelian semantics, and assesses Aristotle's theory from the point of view of modern analytic philosophy. In the process he discusses most of the literature on Aristotle's semantic theory to have appeared in the last two centuries. His book vindicates and clarifies the often repeated claim that Aristotle's is a correspondence theory of truth. It will be of interest to a wide range of readers working in both ancient philosophy and modern philosophy of language.

The eighth book of Aristotle's Physics is the culmination of his theory of nature. He discusses not just physics, but the origins of the universe and the metaphysical foundations of cosmology and physical science. He moves from the discussion of motion in the cosmos to the identification of a single source and regulating principle of all motion, and so argues for the existence of a first 'unmoved mover'. Daniel Graham offers a clear, accurate new translation of this key text in the history of Western thought, and accompanies the translation with a careful philosophical commentary to guide the reader towards an understanding of the wealth of important and influential arguments and ideas that Aristotle puts forward.