Cleary discusses the origin, development, and use of the many senses of priority as a central thesis in Aristotle's metaphysics. Cleary contends that one of the most revealing problems for the ambiguity of Aristotle's relationship to Platonism is that of the ontological status of mathematical objects. In support of his claim, Cleary analyzes a curious passage from Aristotle's Topics, where he appears to accept a schema of priorities that makes mathematical entities more substantial than sensible things. How does Aristotle try to reconcile the ordering of things dictated by sciences like mathematics and dialectic with the ordering of sense experience upon which his own physics and metaphysics are based? To find the answer, Cleary reviews three different outlines of the many senses of priority given by Aristotle himself and found in Categories 12-13, Metaphysics Delta 11, and Metaphysics Theta 8. Cleary suggests there is an implicit hierarchy for Aristotle that leads him to posit the Prime Mover at its apex as complete actuality and, therefore, as the focus for the concept of priority. Having reviewed Aristotle's treatment of the many uses of priority, Cleary demonstrates how the concept is used in some typical arguments by Aristotle for his mature metaphysical positions.

The idea that some parts of reality are fundamental and others derivative was an important one in Aristotle's philosophical system, and is now again of great current interest in philosophy. Michail Peramatzis presents a new account of priority relations in Aristotle's metaphysics, and draws out their continuing philosophical significance.

"Marmodoro's monograph engages with Aristotle's views on a philosophically challenging question regarding perception, which has been central in the history of philosophy and is very much the focus of current debates in a number of philosophical and psychological disciplines: How do we become perceptually aware of objects in the world? Despite the significance of the question, the ways in which ancient philosophers have addressed it have only just begun to be be explored. There is a great wealth of insight on this question to be found in Aristotle, regarding our ability to perceive items in our environment, which he develops through his very demanding metaphysics, and Marmodo explores these insights in depth here. Aristotle's attempts at accounting for our awareness of complex perceptual content were highly original, drawing on and building on the metaphysics he has developed elsewhere in his works, but have not been adequately explored to date"--

In Necessary Existence and the Doctrine of Being in Avicenna’s Metaphysics of the Healing Daniel De Haan explicates the central argument of Avicenna’s metaphysical masterpiece. De Haan argues that the most fundamental primary notion in Avicenna’s metaphysics is neither being nor thing but is the necessary (wājib), which Avicenna employs to demonstrate the existence and true-nature of the divine necessary existence in itself. This conclusion is established through a systematic investigation of how Avicenna’s theory of a demonstrative science is employed in the organization of his metaphysical science into its subject, first principles, and objects of enquiry. The book examines the essential role the first principles as primary notions and primary hypotheses play in the central argument of Avicenna’s metaphysics. See inside the book.

This book is a contribution both to Aristotle studies and to the philosophy of nature, and not only offers a thorough text based account of time as modally potentiality in Aristotle’s account, but also clarifies the process of “actualizing time” as taking time and looks at the implications of conceiving a world without actual time. It speaks to the resurgence of interest in Aristotle’s natural philosophy and will become an important resource for anyone interested in Aristotle’s theory of time, of its relationship to Aristotle’s larger project in the Physics, and to time’s place in the broader scope of Aristotelian natural science. Graduate students and scholars researching in this area especially will find the authors arguments provocative, a welcome addition to other recent publications on Aristotle’s Treatise on Time. ​

What is the relation between time and change? Does time depend on the mind? Is the present always the same or is it always different? Aristotle tackles these questions in the Physics, and Time for Aristotle is the first book in English devoted to this discussion. Aristotle claims that time is not a kind of change, but that it is something dependent on change; he defines it as a kind of 'number of change'. Ursula Coope argues that what this means is that time is a kind of order (not, as is commonly supposed, a kind of measure). It is universal order within which all changes are related to each other. This interpretation enables Coope to explain two puzzling claims that Aristotle makes: that the now is like a moving thing, and that time depends for its existence on the mind. Brilliantly lucid in its explanation of this challenging section of the Physics, Time for Aristotle shows his discussion to be of enduring philosophical interest.

Aristotelian (or neo-Aristotelian) metaphysics is currently undergoing something of a renaissance. This volume brings together fourteen essays from leading philosophers who are sympathetic to this conception of metaphysics, which takes its cue from the idea that metaphysics is the first philosophy. The primary input from Aristotle is methodological, but many themes familiar from his metaphysics will be discussed, including ontological categories, the role and interpretation of the existential quantifier, essence, substance, natural kinds, powers, potential, and the development of life. The volume mounts a strong challenge to the type of ontological deflationism which has recently gained a strong foothold in analytic metaphysics. It will be a useful resource for scholars and advanced students who are interested in the foundations and development of philosophy.

This book emphasizes that Aristotle was aware of the philosophical attempt to subordinate divine Intellect to a prior and absolute principle. Nyvlt argues that Aristotle transforms the Platonic doctrine of Ideal Numbers into an astronomical account of the unmoved movers, which function as the multiple intelligible content of divine Intellect. Thus, within Aristotle we have in germ the Plotinian doctrine that the intelligibles are within the Intellect. While the content of divine Intellect is multiple, it does not imply that divine Intellect possesses a degree of potentiality, given that potentiality entails otherness and contraries. Rather, the very content of divine Intellect is itself; it is Thought Thinking Itself. The pure activity of divine Intellect, moreover, allows for divine Intellect to know the world, and the acquisition of this knowledge does not infect divine Intellect with potentiality. The status of the intelligible object(s) within divine Intellect is pure activity that is identical with divine Intellect itself, as T. De Koninck and H. Seidl have argued. Therefore, the intelligible objects within divine Intellect are not separate entities that determine divine Intellect, as is the case in Plotinus.-- Book Description from Website.

Aristotle is considered by many to be the founder of 'faculty psychology'—the attempt to explain a variety of psychological phenomena by reference to a few inborn capacities. In The Powers of Aristotle's Soul, Thomas Kjeller Johansen investigates his main work on psychology, the De Anima, from this perspective. He shows how Aristotle conceives of the soul's capacities and how he uses them to account for the souls of living beings. Johansen offers an original account of how Aristotle defines the capacities in relation to their activities and proper objects, and considers the relationship of the body to the definition of the soul's capacities. Against the background of Aristotle's theory of science, Johansen argues that the capacities of the soul serve as causal principles in the explanation of the various life forms. He develops detailed readings of Aristotle's treatment of nutrition, perception, and intellect, which show the soul's various roles as formal, final and efficient causes, and argues that the so-called 'agent' intellect falls outside the scope of Aristotle's natural scientific approach to the soul. Other psychological activities, various kinds of perception (including 'perceiving that we perceive'), memory, imagination, are accounted for in their explanatory dependency on the basic capacities. The ability to move spatially is similarly explained as derivative from the perceptual or intellectual capacities. Johansen claims that these capacities together with the nutritive may be understood as 'parts' of the soul, as they are basic to the definition and explanation of the various kinds of soul. Finally, he considers how the account of the capacities in the De Anima is adopted and adapted in Aristotle's biological and minor psychological works.

Oxford Studies in Ancient Philosophy is a volume of original articles on all aspects of ancient philosophy. The articles may be of substantial length, and include critical notices of major books. OSAP is now published twice yearly, in both hardback and paperback. 'The serial Oxford Studies in Ancient Philosophy (OSAP) is fairly regarded as the leading venue for publication in ancient philosophy. It is where one looks to find the state-of-the-art. That the serial, which presents itself more as an anthology than as a journal, has traditionally allowed space for lengthier studies, has tended only to add to its prestige; it is as if OSAP thus declares that, since it allows as much space as the merits of the subject require, it can be more entirely devoted to the best and most serious scholarship.' Michael Pakaluk, Bryn Mawr Classical Review