Aristotle was a Greek philosopher and polymath in the 4th century BC. He was a student of Plato and later taught Alexander the Great. Aristotle wrote on many topics including physics, metaphysics, poetry, politics, logic, and biology. He established the Lyceum in Athens and conducted original empirical research. Aristotle created the first formal system of Western philosophy and logic, profoundly influencing not only ancient Greek but also medieval Islamic and Christian traditions.

1. Aristotle (Greek: Ἀριστοτέλης Aristotélēs) (384 BC – 322 BC) was a Greek philosopher, a
student of Plato and teacher of Alexander the Great. He wrote on many subjects, including
physics, metaphysics, poetry, theater, music, logic, rhetoric, politics, government, ethics, biology
and zoology.
Together with Plato and Socrates (Plato's teacher), Aristotle is one of the most important
founding figures in Western philosophy. He was the first to create a comprehensive system of
Western philosophy, encompassing morality and aesthetics, logic and science, politics and
metaphysics. Aristotle's views on the physical sciences profoundly shaped medieval scholarship,
and their influence extended well into the Renaissance, although they were ultimately replaced
by modern physics. In the biological sciences, some of his observations were only confirmed to
be accurate in the nineteenth century. His works contain the earliest known formal study of logic,
which were incorporated in the late nineteenth century into modern formal logic. In metaphysics,
Aristotelianism had a profound influence on philosophical and theological thinking in the Islamic
and Jewish traditions in the Middle Ages, and it continues to influence Christian theology,
especially Eastern Orthodox theology, and the scholastic tradition of the Roman Catholic
Church. All aspects of Aristotle's philosophy continue to be the object of active academic study
today.
Though Aristotle wrote many elegant treatises and dialogues (Cicero described his literary style
as "a river of gold"), it is thought that the majority of his writings are now lost and only about
one third of the original works have survived.[1]
Contents
[hide]
· 1 Life
· 2 Logic
o 2.1 History
o 2.2 Analytics and the Organon
· 3 Aristotle's scientific method
· 4 Physics
o 4.1 The five elements
o 4.2 Causality, The Four Causes
o 4.3 Chance and spontaneity
· 5 Metaphysics
o 5.1 Substance, potentiality and actuality
o 5.2 Universals and particulars
· 6 Biology and medicine
o 6.1 Empirical research program
o 6.2 Classification of living things
o 6.3 Theory of biological forms and souls
o 6.4 Aristotle's successor: Theophrastus
o 6.5 Influence on Hellenistic medicine
· 7 Practical Philosophy
o 7.1 Ethics

2. o 7.2 Politics
o 7.3 Rhetoric and poetics
· 8 The loss of his works
· 9 Legacy
· 10 List of Aristotle's works
· 11 Notes and References
· 12 Further reading
· 13 See also
· 14 External links
o 14.1 Collections of Aristotle's works
o 14.2 Articles on Aristotle
Life
Aristotle was born in Stageira, Chalcidice, in 384 BC, about 55 km east of modern-day
Thessaloniki.[2] His father, Nicomachus was the personal physician to King Amyntas of
Macedon. Aristotle was trained and educated as a member of the aristocracy. At about the age of
eighteen, he went to Athens to continue his education at Plato's Academy. Aristotle remained at
the academy for nearly twenty years, not leaving until after Plato's death in 347 BC. He then
traveled with Xenocrates to the court of his friend Hermias of Atarneus in Asia Minor. While in
Asia, Aristotle traveled with Theophrastus to the island of Lesbos, where together they
researched the botany and zoology of the island. Aristotle married Hermias's adoptive daughter
(or niece) Pythias. She bore him a daughter, whom they named Pythias. Soon after Hermias'
death, Aristotle was invited by Philip of Macedon to become tutor to Alexander the Great in 343
B.C.[3]
During his time as the head of Macedon's royal academy, Aristotle gave lessons not only to
Alexander, but also to two other future kings: Ptolemy and Cassander. In his Politics, Aristotle
states that only one thing could justify monarchy, and that was if the virtue of the king and his
family were greater than the virtue of the rest of the citizens put together. Tactfully, he included
the young prince and his father in that category. Aristotle encouraged Alexander toward eastern
conquest, and his attitude towards Persia was unabashedly ethnocentric. In one famous example,
he counsels Alexander to be 'a leader to the Greeks and a despot to the barbarians, to look after
the former as after friends and relatives, and to deal with the latter as with beasts or plants'.[4]
Near the end of Alexander's life he began to suspect plots, and threatened Aristotle in letters.
Aristotle had made no secret of his contempt for Alexander's pretense of divinity, and the king
had executed Aristotle's grand-nephew Callisthenes as a traitor. A widespread tradition in
antiquity suspected Aristotle of playing a role in Alexander's death, but there is little evidence for
this.[5]
By 335 BC he had returned to Athens, establishing his own school there known as the Lyceum.
Aristotle conducted courses at the school for the next twelve years. While in Athens, his wife
Pythias died, and Aristotle became involved with Herpyllis of Stageira, who bore him a son

3. whom he named after his father, Nicomachus. According to the Suda, he also had an eromenos,
Palaephatus of Abydus.[6]
It is during this period in Athens from 335 B.C. to 323 B.C. when Aristotle is believed to have
composed many of his works.[7] Aristotle wrote many dialogues, only fragments of which
survived. The works that have survived are in treatise form and were not, for the most part,
intended for widespread publication, as they are generally thought to be lecture aids for his
students. His most important treatises include Physics, Metaphysics, Nicomachean Ethics,
Politics, De Anima (On the Soul) and Poetics.
Aristotle not only studied almost every subject possible at the time, but made significant
contributions to most of them. In physical science, Aristotle studied anatomy, astronomy,
economics, embryology, geography, geology, meteorology, physics and zoology. In philosophy,
he wrote on aesthetics, ethics, government, metaphysics, politics, psychology, rhetoric and
theology. He also studied education, foreign customs, literature and poetry. His combined works
constitute a virtual encyclopedia of Greek knowledge. It has been suggested that Aristotle was
probably the last person to know everything there was to be known in his own time.[8]
Upon Alexander's death, anti-Macedonian sentiment in Athens once again flared. Eurymedon the
hierophant denounced Aristotle for not holding the gods in honor. Aristotle fled the city to his
mother's family estate in Chalcis, explaining, "I will not allow the Athenians to sin twice against
philosophy,"[9] a reference to Athens's prior trial and execution of Socrates. However, he died in
Euboea of natural causes within the year (in 322 BC). Aristotle named chief executor his student
Antipater and left a will in which he asked to be buried next to his wife.[10]
Logic
Main article: Term logic
For more details on this topic, see Non-Aristotelian logic.
Aristotle's conception of logic was the dominant form of logic until 19th century advances in
mathematical logic. Kant stated in the Critique of Pure Reason that Aristotle's theory of logic
completely accounted for the core of deductive inference.
History
Aristotle "says that 'on the subject of reasoning' he 'had nothing else on an earlier date to speak
of'".[11] However, Plato reports that syntax was devised before him, by Prodicus of Ceos, who
was concerned by the correct use of words. Logic seems to have emerged from dialectics; the
earlier philosophers made frequent use of concepts like reductio ad absurdum in their
discussions, but never truly understood the logical implications. Even Plato had difficulties with
logic; although he had a reasonable conception of a deduction system, he could never actually
construct one and relied instead on his dialectic.[12] Plato believed that deduction would simply
follow from premises, hence he focused on maintaining solid premises so that the conclusion
would logically follow. Consequently, Plato realized that a method for obtaining conclusions

4. would be most beneficial. He never succeeded in devising such a method, but his best attempt
was published in his book Sophist, where he introduced his division method.[13]
Analytics and the Organon
Main article: Organon
What we today call Aristotelian logic, Aristotle himself would have labeled "analytics". The term
"logic" he reserved to mean dialectics. Most of Aristotle's work is probably not in its original
form, since it was most likely edited by students and later lecturers. The logical works of
Aristotle were compiled into six books in about the early 1st century AD:
1. Categories
2. On Interpretation
3. Prior Analytics
4. Posterior Analytics
5. Topics
6. On Sophistical Refutations
The order of the books (or the teachings from which they are composed) is not certain, but this
list was derived from analysis of Aristotle's writings. It goes from the basics, the analysis of
simple terms in the Categories, to the study of more complex forms, namely, syllogisms (in the
Analytics) and dialectics (in the Topics and Sophistical Refutations). There is one volume of
Aristotle's concerning logic not found in the Organon, namely the fourth book of Metaphysics..
[12]
Aristotle's scientific method
Plato (left) and Aristotle (right), a detail of The School of Athens, a fresco by Raphael. Aristotle
gestures to the earth, representing his belief in knowledge through empirical observation and
experience, while holding a copy of his Nicomachean Ethics in his hand, whilst Plato gestures to
the heavens, representing his belief in The Forms.
For more details on this topic, see Aristotle's theory of universals.

5. Like his teacher Plato, Aristotle's philosophy aims at the universal. Aristotle, however, found the
universal in particular things, which he called the essence of things, while Plato finds that the
universal exists apart from particular things, and is related to them as their prototype or
exemplar. For Aristotle, therefore, philosophic method implies the ascent from the study of
particular phenomena to the knowledge of essences, while for Plato philosophic method means
the descent from a knowledge of universal Forms (or ideas) to a contemplation of particular
imitations of these. For Aristotle, "form" still refers to the unconditional basis of phenomena but
is "instantiated" in a particular substance (see Universals and particulars, below). In a certain
sense, Aristotle's method is both inductive and deductive, while Plato's is essentially deductive
from a priori principles.[14]
In Aristotle's terminology, "natural philosophy" is a branch of philosophy examining the
phenomena of the natural world, and includes fields that would be regarded today as physics,
biology and other natural sciences. In modern times, the scope of philosophy has become limited
to more generic or abstract inquiries, such as ethics and metaphysics, in which logic plays a
major role. Today's philosophy tends to exclude empirical study of the natural world by means of
the scientific method. In contrast, Aristotle's philosophical endeavors encompassed virtually all
facets of intellectual inquiry.
In the larger sense of the word, Aristotle makes philosophy coextensive with reasoning, which he
also would describe as "science". Note, however, that his use of the term science carries a
different meaning than that covered by the term "scientific method". For Aristotle, "all science
(dianoia) is either practical, poetical or theoretical" (Metaphysics 1025b25). By practical science,
he means ethics and politics; by poetical science, he means the study of poetry and the other fine
arts; by theoretical science, he means physics, mathematics and metaphysics.
If logic (or "analytics") is regarded as a study preliminary to philosophy, the divisions of
Aristotelian philosophy would consist of: (1) Logic; (2) Theoretical Philosophy, including
Metaphysics, Physics, Mathematics, (3) Practical Philosophy and (4) Poetical Philosophy.
In the period between his two stays in Athens, between his times at the Academy and the
Lyceum, Aristotle conducted most of the scientific thinking and research for which he is
renowned today. In fact, most of Aristotle's life was devoted to the study of the objects of natural
science. Aristotle's metaphysics contains observations on the nature of numbers but he made no
original contributions to mathematics. He did, however, perform original research in the natural
sciences, e.g., botany, zoology, physics, astronomy, chemistry, meteorology, and several other
sciences.
Aristotle's writings on science are largely qualitative, as opposed to quantitative. Beginning in
the sixteenth century, scientists began applying mathematics to the physical sciences, and
Aristotle's work in this area was deemed hopelessly inadequate. His failings were largely due to
the absence of concepts like mass, velocity, force and temperature. He had a conception of speed
and temperature, but no quantitative understanding of them, which was partly due to the absence
of basic experimental devices, like clocks and thermometers.

6. A green and red Perseid meteor is striking the sky just below the Milky Way in August 2007.
His writings provide an account of many scientific observations, a mixture of precocious
accuracy and curious errors. For example, in his History of Animals he claimed that human males
have more teeth than females.[15] In a similar vein, John Philoponus, and later Galileo, showed by
simple experiments that Aristotle's theory that a heavier object falls faster than a lighter object is
incorrect.[16] On the other hand, Aristotle refuted Democritus's claim that the Milky Way was
made up of "those stars which are shaded by the earth from the sun's rays," pointing out
(correctly, even if such reasoning was bound to be dismissed for a long time) that, given "current
astronomical demonstrations" that "the size of the sun is greater than that of the earth and the
distance of the stars from the earth many times greater than that of the sun, then...the sun shines
on all the stars and the earth screens none of them."[17]
In places, Aristotle goes too far in deriving 'laws of the universe' from simple observation and
over-stretched reason. Today's scientific method assumes that such thinking without sufficient
facts is ineffective, and that discerning the validity of one's hypothesis requires far more rigorous
experimentation than that which Aristotle used to support his laws.
Aristotle also had some scientific blind spots. He posited a geocentric cosmology that we may
discern in selections of the Metaphysics, which was widely accepted up until the 1500s. From the
3rd century to the 1500s, the dominant view held that the Earth was the center of the universe
(geocentrism).
Since he was perhaps the philosopher most respected by European thinkers during and after the
Renaissance, these thinkers often took Aristotle's erroneous positions as given, which held back
science in this epoch.[18] However, Aristotle's scientific shortcomings should not mislead one into
forgetting his great advances in the many scientific fields. For instance, he founded logic as a
formal science and created foundations to biology that were not superseded for two millennia.
Moreover, he introduced the fundamental notion that nature is composed of things that change
and that studying such changes can provide useful knowledge of underlying constants.
Physics
Main article: Physics (Aristotle)
The five elements

7. Main article: Classical element
· Fire , which is hot and dry.
· Earth , which is cold and dry.
· Air , which is hot and wet.
· Water , which is cold and wet.
· Aether , which is the divine substance that makes up the heavenly spheres and heavenly
bodies (stars and planets).
Each of the four earthly elements has its natural place; the earth at the centre of the universe,
then water, then air, then fire. When they are out of their natural place they have natural motion,
requiring no external cause, which is towards that place; so bodies sink in water, air bubbles up,
rain falls, flame rises in air. The heavenly element has perpetual circular motion.
Causality, The Four Causes
Main article: Four causes
· The material cause is that from which a thing comes into existence as from its part,
constituents, substratum or materials. This reduces the explanation of causes to the parts
(factors, elements, constituents, ingredients) forming the whole (system, structure,
compound, complex, composite, or combination), a relationship known as the part-whole
causation. Simply put it is the influence of the material substances on the event. So
imagine two dominos, the first of which is lighter. The first is knocked over into the
second but does not have enough power to knock it over, this is Material cause.
· The formal cause tells us what a thing is, that any thing is determined by the definition,
form, pattern, essence, whole, synthesis or archetype. It embraces the account of causes
in terms of fundamental principles or general laws, as the whole (i.e., macrostructure) is
the cause of its parts, a relationship known as the whole-part causation. Plainly put it is
the influence of the form (essence) of the things on the event. So take the two dominos
again except this time the second is shaped to prevent it from falling *eg. triangular.* this
is formal cause.
· The efficient cause is that from which the change or the ending of the change first starts.
It identifies 'what makes of what is made and what causes change of what is changed' and
so suggests all sorts of agents, nonliving or living, acting as the sources of change or
movement or rest. Representing the current understanding of causality as the relation of
cause and effect, this covers the modern definitions of "cause" as either the agent or
agency or particular events or states of affairs. More simply again that which immediately
sets the thing in motion. So take the two dominos this time of equal weighting, the first is
knocked over causing the second also to fall over. This is effectively efficient cause.
· The final cause is that for the sake of which a thing exists or is done, including both
purposeful and instrumental actions and activities. The final cause or telos is the purpose
or end that something is supposed to serve, or it is that from which and that to which the
change is. This also covers modern ideas of mental causation involving such
psychological causes as volition, need, motivation, or motives, rational, irrational, ethical,
all that gives purpose to behavior.

8. Additionally, things can be causes of one another, causing each other reciprocally, as hard work
causes fitness and vice versa, although not in the same way or function, the one is as the
beginning of change, the other as the goal. (Thus Aristotle first suggested a reciprocal or circular
causality as a relation of mutual dependence or influence of cause upon effect). Moreover,
Aristotle indicated that the same thing can be the cause of contrary effects; its presence and
absence may result in different outcomes. Simply it is the goal or purpose that brings about an
event (not necessarily a mental goal). Taking our two dominos, it requires someone to
intentionally knock the dominos over as they cannot fall themselves.
Aristotle marked two modes of causation: proper (prior) causation and accidental (chance)
causation. All causes, proper and incidental, can be spoken as potential or as actual, particular or
generic. The same language refers to the effects of causes, so that generic effects assigned to
generic causes, particular effects to particular causes, operating causes to actual effects.
Essentially, causality does not suggest a temporal relation between the cause and the effect.
All further investigations of causality will consist of imposing the favorite hierarchies on the
order causes, such as final > efficient > material > formal (Thomas Aquinas), or of restricting all
causality to the material and efficient causes or to the efficient causality (deterministic or chance)
or just to regular sequences and correlations of natural phenomena (the natural sciences
describing how things happen instead of explaining the whys and wherefores).
Chance and spontaneity
Spontaneity and chance are causes of effects. Chance as an incidental cause lies in the realm of
accidental things. It is "from what is spontaneous" (but note that what is spontaneous does not
come from chance). For a better understanding of Aristotle's conception of "chance" it might be
better to think of "coincidence": Something takes place by chance if a person sets out with the
intent of having one thing take place, but with the result of another thing (not intended) taking
place. For example: A person seeks donations. That person may find another person willing to
donate a substantial sum. However, if the person seeking the donations met the person donating,
not for the purpose of collecting donations, but for some other purpose, Aristotle would call the
collecting of the donation by that particular donator a result of chance. It must be unusual that
something happens by chance. In other words, if something happens all or most of the time, we
cannot say that it is by chance.
There is also more specific kind of chance, which Aristotle names "luck", that can only apply to
human beings, since it is in the sphere of moral actions. According to Aristotle, luck must
involve choice (and thus deliberation), and only humans are capable of deliberation and choice.
"What is not capable of action cannot do anything by chance".[19]
Metaphysics
Main article: Metaphysics (Aristotle)

9. Aristotle defines metaphysics as "the knowledge of immaterial being," or of "being in the highest
degree of abstraction." He refers to metaphysics as "first philosophy", as well as "the theologic
science."
Substance, potentiality and actuality
Aristotle examines the concept of substance and essence (ousia) in his Metaphysics, Book VII
and he concludes that a particular substance is a combination of both matter and form. As he
proceeds to the book VIII, he concludes that the matter of the substance is the substratum or the
stuff of which it is composed, e.g. the matter of the house are the bricks, stones, timbers etc., or
whatever constitutes the potential house. While the form of the substance, is the actual house,
namely 'covering for bodies and chattels' or any other differentia (see also predicables). The
formula that gives the components is the account of the matter, and the formula that gives the
differentia is the account of the form.[20]
With regard to the change (kinesis) and its causes now, as he defines in his Physics and On
Generation and Corruption 319b-320a, he distinguishes the coming to be from: 1) growth and
diminution, which is change in quantity; 2) locomotion, which is change in space; and 3)
alteration, which is change in quality.
The coming to be is a change where nothing persists of which the resultant is a property. In that
particular change he introduces the concept of potentiality (dynamis) and actuality (entelecheia)
in association with the matter and the form.
Referring to potentiality, this is what a thing is capable of doing, or being acted upon, if it is not
prevented by something else. For example, the seed of a plant in the soil is potentially (dynamei)
plant, and if is not prevented by something, it will become a plant. Potentially beings can either
'act' (poiein) or 'be acted upon' (paschein), which can be either innate or learned. For example,
the eyes possess the potentiality of sight (innate - being acted upon), while the capability of
playing the flute can be possessed by learning (exercise - acting).
Actuality is the fulfillment of the end of the potentiality. Because the end (telos) is the principle
of every change, and for the sake of the end exists potentiality, therefore actuality is the end.
Referring then to our previous example, we could say that actuality is when the seed of the plant
becomes a plant.
" For that for the sake of which a thing is, is its principle, and the becoming is for the sake of the
end; and the actuality is the end, and it is for the sake of this that the potentiality is acquired. For
animals do not see in order that they may have sight, but they have sight that they may see."[21]
In conclusion, the matter of the house is its potentiality and the form is its actuality. The formal
cause (aitia) then of that change from potential to actual house, is the reason (logos) of the house
builder and the final cause is the end, namely the house itself. Then Aristotle proceeds and
concludes that the actuality is prior to potentiality in formula, in time and in substantiality.

10. With this definition of the particular substance (i.e., matter and form), Aristotle tries to solve the
problem of the unity of the beings, e.g., what is that makes the man one? Since, according to
Plato there are two Ideas: animal and biped, how then is man a unity? However, according to
Aristotle, the potential being (matter) and the actual one (form) are one and the same thing.[22]
Universals and particulars
Main article: Aristotle's theory of universals
Aristotle's predecessor, Plato, argued that all things have a universal form, which could be either
a property, or a relation to other things. When we look at an apple, for example, we see an apple,
and we can also analyze a form of an apple. In this distinction, there is a particular apple and a
universal form of an apple. Moreover, we can place an apple next to a book, so that we can speak
of both the book and apple as being next to each other.
Plato argued that there are some universal forms that are not a part of particular things. For
example, it is possible that there is no particular good in existence, but "good" is still a proper
universal form. Bertrand Russell is a contemporary philosopher that agreed with Plato on the
existence of "uninstantiated universals".
Aristotle disagreed with Plato on this point, arguing that all universals are instantiated. Aristotle
argued that there are no universals that are unattached to existing things. According to Aristotle,
if a universal exists, either as a particular or a relation, then there must have been, must be
currently, or must be in the future, something on which the universal can be predicated.
Consequently, according to Aristotle, if it is not the case that some universal can be predicated to
an object that exists at some period of time, then it does not exist.
One way for contemporary philosophers to justify this position is by asserting the eleatic
principle.
In addition, Aristotle disagreed with Plato about the location of universals. As Plato spoke of the
world of the forms, a location where all universal forms subsist, Aristotle maintained that
universals exist within each thing on which each universal is predicated. So, according to
Aristotle, the form of apple exists within each apple, rather than in the world of the forms.
Biology and medicine
In Aristotelian science, most especially in biology, things he saw himself have stood the test of
time better than his retelling of the reports of others, which contain error and superstition. He
dissected animals, but not humans and his ideas on how the human body works have been almost
entirely superseded.
Empirical research program

11. Octopus swimming
Torpedo fuscomaculata
Aristotle is the earliest natural historian whose work has survived in some detail. Aristotle
certainly did research on the natural history of Lesbos, and the surrounding seas and
neighbouring areas. The works that reflect this research, such as History of Animals, Generation
of Animals, and Parts of Animals, contain some observations and interpretations, along with
sundry myths and mistakes. The most striking passages are about the sea-life visible from
observation on Lesbos and available from the catches of fishermen. His observations on catfish,
electric fish (Torpedo) and angler-fish are detailed, as is his writing on cephalopods, namely,
Octopus, Sepia (cuttlefish) and the paper nautilus (Argonauta argo). His description of the
hectocotyl arm was about two thousand years ahead of its time, and widely disbelieved until its
rediscovery in the nineteenth century. He separated the aquatic mammals from fish, and knew
that sharks and rays were part of the group he called Selachē (selachians).[23]
Leopard shark
Another good example of his methods comes from the Generation of Animals in which Aristotle
describes breaking open fertilized chicken eggs at intervals to observe when visible organs were
generated.
He gave accurate descriptions of ruminants' four-chambered fore-stomachs, and of the
ovoviviparous embryological development of the hound shark Mustelus mustelus.[24]
Classification of living things

12. Aristotle's classification of living things contains some elements which still existed in the
nineteenth century. What the modern zoologist would call vertebrates and invertebrates, Aristotle
called 'animals with blood' and 'animals without blood' (he was not to know that complex
invertebrates do make use of haemoglobin, but of a different kind from vertebrates). Animals
with blood were divided into live-bearing (humans and mammals), and egg-bearing (birds and
fish). Invertebrates ('animals without blood') are insects, crustacea (divided into non-shelled –
cephalopods – and shelled) and testacea (molluscs). In some respects, this incomplete
classification is better than that of Linnaeus, who crowded the invertebrata together into two
groups, Insecta and Vermes (worms).
For Charles Singer, "Nothing is more remarkable than [Aristotle's] efforts to [exhibit] the
relationships of living things as a scala naturae"[23] Aristotle's History of Animals classified
organisms in relation to a hierarchical "Ladder of Life" (scala naturae), placing them according
to complexity of structure and function so that higher organisms showed greater vitality and
ability to move.[25]
Aristotle believed that intellectual purposes, i.e., formal causes, guided all natural processes.
Such a teleological view gave Aristotle cause to justify his observed data as an expression of
formal design. Noting that "no animal has, at the same time, both tusks and horns," and "a single-hooved
animal with two horns I have never seen," Aristotle suggested that Nature, giving no
animal both horns and tusks, was staving off vanity, and giving creatures faculties only to such a
degree as they are necessary. Noting that ruminants had a multiple stomachs and weak teeth, he
supposed the first was to compensate for the latter, with Nature trying to preserve a type of
balance.[26]
In a similar fashion, Aristotle believed that creatures were arranged in a graded scale of
perfection rising from plants on up to man, the scala naturae or Great Chain of Being.[27] His
system had eleven grades, arranged according "to the degree to which they are infected with
potentiality", expressed in their form at birth. The highest animals laid warm and wet creatures
alive, the lowest bore theirs cold, dry, and in thick eggs.
Theory of biological forms and souls
Aristotle also held that the level of a creature's perfection was reflected in its form, but not
preordained by that form. Ideas like this, and his ideas about souls, are not regarded as science at
all in modern times.
He placed emphasis on the type(s) of soul an organism possessed, asserting that plants possess a
vegetative soul, responsible for reproduction and growth, animals a vegetative and a sensitive
soul, responsible for mobility and sensation, and humans a vegetative, a sensitive, and a rational
soul, capable of thought and reflection.[28]
Aristotle, in contrast to earlier philosophers, but in accordance with the Egyptians, placed the
rational soul in the heart, rather than the brain.[29] Notable is Aristotle's division of sensation and
thought, which generally went against previous philosophers, with the exception of Alcmaeon.[30]

13. His analysis of procreation is frequently criticized on the grounds that it presupposes an active,
ensouling masculine element bringing life to an inert, passive, lumpen female element; it is on
these grounds that Aristotle is considered by some feminist critics to have been a misogynist.[31]
Aristotle's successor: Theophrastus
Frontispiece to a 1644 version of the expanded and illustrated edition of Historia Plantarum (ca.
1200), which was originally written around 200 BC
Main articles: Theophrastus and Historia Plantarum
Aristotle's successor at the Lyceum, Theophrastus, wrote a series of books on botany—the
History of Plants—which survived as the most important contribution of antiquity to botany,
even into the Middle Ages. Many of Theophrastus' names survive into modern times, such as
carpos for fruit, and pericarpion for seed vessel.
Rather than focus on formal causes, as Aristotle did, Theophrastus suggested a mechanistic
scheme, drawing analogies between natural and artificial processes, and relying on Aristotle's
concept of the efficient cause. Theophrastus also recognized the role of sex in the reproduction of
some higher plants, though this last discovery was lost in later ages.[32]
Influence on Hellenistic medicine
For more details on this topic, see Medicine in ancient Greece.
After Theophrastus, the Lyceum failed to produce any original work. Though interest in
Aristotle's ideas survived, they were generally taken unquestioningly.[33] It is not until the age of
Alexandria under the Ptolemies that advances in biology can be again found.
The first medical teacher at Alexandria Herophilus of Chalcedon, corrected Aristotle, placing
intelligence in the brain, and connected the nervous system to motion and sensation. Herophilus
also distinguished between veins and arteries, noting that the latter pulse while the former do not.
[34] Though a few ancient atomists such as Lucretius challenged the teleological viewpoint of
Aristotelian ideas about life, teleology (and after the rise of Christianity, natural theology) would
remain central to biological thought essentially until the 18th and 19th centuries. Ernst Mayr

14. claimed that there was "nothing of any real consequence in biology after Lucretius and Galen
until the Renaissance."[35] Aristotle's ideas of natural history and medicine survived, but they
were generally taken unquestioningly.[36]
Practical Philosophy
Ethics
Main article: Aristotelian ethics
Aristotle considered ethics to be a practical science, i.e., one mastered by doing rather than
merely reasoning. Further, Aristotle believed that ethical knowledge is not certain knowledge
(such as metaphysics or epistemology) but is general knowledge. He wrote several treatises on
ethics, including most notably, Nichomachean Ethics, in which he outlines what is commonly
called virtue ethics.
Aristotle taught that virtue has to do with the proper function of a thing. An eye is only a good
eye in so much as it can see, because the proper function of an eye is sight. Aristotle reasoned
that man must have a function uncommon to anything else, and that this function must be an
activity of the soul. Aristotle identified the best activity of the soul as eudaimonia: a happiness or
joy that pervades the good life. Aristotle taught that to achieve the good life, one must live a
balanced life and avoid excess. This balance, he taught, varies among different persons and
situations, and exists as a golden mean between two vices - one an excess and one a deficiency.
Politics
Main article: Politics (Aristotle)
In addition to his works on ethics, which address the individual, Aristotle addressed the city in
his work titled Politics. Aristotle's conception of the city is organic, and he is considered one of
the first to conceive of the city in this manner.[37] Aristotle considered the city to be a natural
community. Moreover, he considered the city to be prior to the family which in turn is prior to
the individual, i.e., last in the order of becoming, but first in the order of being . He is also
famous for his statement that "man is by nature a political animal." Aristotle conceived of
politics as being like an organism rather than like a machine, and as a collection of parts none of
which can exist without the others.
It should be noted that the modern understanding of a political community is that of the state.
However, the state was foreign to Aristotle. He referred to political communities as cities.
Aristotle understood a city as a political "partnership" and not one of a social contract (or
compact) or a political community as understood by Niccolò Machiavelli. Subsequently, a city is
created not to avoid injustice or for economic stability , but rather to live a good life: "The
political partnership must be regarded, therefore, as being for the sake of noble actions, not for
the sake of living together" . This can be distinguished from the social contract theory which
individuals leave the state of nature because of "fear of violent death" or its "inconveniences."[38]

15. Rhetoric and poetics
Main articles: Rhetoric (Aristotle) and Poetics (Aristotle)
Aristotle considered epic poetry, tragedy, comedy, dithyrambic poetry and music to be imitative,
each varying in imitation by media, object, and manner.[39] For example, music imitates with the
media of rhythm and harmony, whereas dance imitates with rhythm alone, and poetry with
language. The forms also differ in their object of imitation. Comedy, for instance, is a dramatic
imitation of men worse than average; whereas tragedy imitates men slightly better than average.
Lastly, the forms differ in their manner of imitation - through narrative or character, through
change or no change, and through drama or no drama.[40] Aristotle believed that imitation is
natural to mankind and constitutes one of mankind's advantages over animals.[41]
While it is believed that Aristotle's Poetics comprised two books - one on comedy and one on
tragedy - only the portion that focuses on tragedy has survived. Aristotle taught that tragedy is
composed of six elements: plot-structure, character, style, spectacle, and lyric poetry.[42] The
characters in a tragedy are merely a means of driving the story; and the plot, not the characters, is
the chief focus of tragedy. Tragedy is the imitation of action arousing pity and fear, and is meant
to effect the catharsis of those same emotions. Aristotle concludes Poetics with a discussion on
which, if either, is superior: epic or tragic mimesis. He suggests that because tragedy possesses
all the attributes of an epic, possibly possesses additional attributes such as spectacle and music,
is more unified, and achieves the aim of its mimesis in shorter scope, it can be considered
superior to epic.[43]
Aristotle was a keen systematic collector of riddles, folklore, and proverbs; he and his school had
a special interest in the riddles of the Delphic Oracle and studied the fables of Aesop.[44]
The loss of his works
According to a distinction that originates with Aristotle himself, his writings are divisible into
two groups: the "exoteric" and the "esoteric".[45] Most scholars have understood this as a
distinction between works Aristotle intended for the public (exoteric), and the more technical
works (esoteric) intended for the narrower audience of Aristotle's students and other
philosophers who were familiar with the jargon and issues typical of the Platonic and
Aristotelian schools. Another common assumption is that none of the exoteric works is extant -
that all of Aristotle's extant writings are of the esoteric kind. Current knowledge of what exactly
the exoteric writings were like is scant and dubious, though many of them may have been in
dialogue form. (Fragments of some of Aristotle's dialogues have survived.) Perhaps it is to these
that Cicero refers when he characterized Aristotle's writing style as "a river of gold";[46] it is hard
for many modern readers to accept that one could seriously so admire the style of those works
currently available to us.[47] However, some modern scholars have warned that we cannot know
for certain that Cicero's praise was reserved specifically for the exoteric works; a few modern
scholars have actually admired the concise writing style found in Aristotle's extant works.[48]
One major question in the history of Aristotle's works, then, is how were the exoteric writings all
lost, and how did the ones we now possess come to us?[49] The story of the original manuscripts

16. of the esoteric treatises is described by Strabo in his Geography and Plutarch in his Parallel
Lives.[50] The manuscripts were left from Aristotle to his successor Theophrastus, who in turn
willed them to Neleus of Scepsis. Neleus supposedly took the writings from Athens to Scepsis,
where his heirs let them languish in a cellar until the first century BC, when Apellicon of Teos
discovered and purchased the manuscripts, bringing them back to Athens. According to the story,
Apellicon tried to repair some of the damage that was done during the manuscripts' stay in the
basement, introducing a number of errors into the text. When Lucius Cornelius Sulla occupied
Athens in 86 BC, he carried off the library of Apellicon to Rome, where they were first
published in 60 BC by the grammarian Tyrannion of Amisus and then by philosopher
Andronicus of Rhodes.
Carnes Lord attributes the popular belief in this story to the fact that it provides "the most
plausible explanation for the rapid eclipse of the Peripatetic school after the middle of the third
century, and for the absence of widespread knowledge of the specialized treatises of Aristotle
throughout the Hellenistic period, as well as for the sudden reappearance of a flourishing
Aristotelianism during the first century B.C."[51] Lord voices a number of reservations concerning
this story, however. First, the condition of the texts is far too good for them to have suffered
considerable damage followed by Apellicon's inexpert attempt at repair. Second, there is
"incontrovertible evidence," Lord says, that the treatises were in circulation during the time in
which Strabo and Plutarch suggest they were confined within the cellar in Scepsis. Third, the
definitive edition of Aristotle's texts seems to have been made in Athens some fifty years before
Andronicus supposedly compiled his. And fourth, ancient library catalogues predating
Andronicus' intervention list an Aristotelean corpus quite similar to the one we currently possess.
Lord sees a number of post-Aristotelean interpolations in the Politics, for example, but is
generally confident that the work has come down to us relatively intact.
As the influence of the falsafa grew in the West, in part due to Gerard of Cremona's translations
and the spread of Averroism, the demand for Aristotle's works grew. William of Moerbeke
translated a number of them into Latin. When Thomas Aquinas wrote his theology, working
from Moerbeke's translations, the demand for Aristotle's writings grew and the Greek
manuscripts returned to the West, stimulating a revival of Aristotelianism in Europe, and
ultimately revitalizing European thought through Muslim influence in Spain to fan the embers of
the Renaissance.
Legacy

17. Early Islamic portrayal of Aristotle
Aristotle portrayed in the 1493 Nuremberg Chronicle as a 15th-century-A.D. scholar.
Twenty-three hundred years after his death, Aristotle remains one of the most influential people
who ever lived. He was the founder of formal logic, pioneered the study of zoology, and left
every future scientist and philosopher in his debt through his contributions to the scientific
method.[52][53] Despite these accolades, many of Aristotle's errors held back science considerably.
Bertrand Russell notes that "almost every serious intellectual advance has had to begin with an
attack on some Aristotelian doctrine". Russell also refers to Aristotle's ethics as "repulsive", and
calls his logic "as definitely antiquated as Ptolemaic astronomy". Russell notes that these errors
make it difficult to do historical justice to Aristotle, until one remembers how large of an
advance he made upon all of his predecessors.[54]
The immediate influence of Aristotle's work was felt as the Lyceum grew into the Peripatetic
school. Aristotle's notable students included Aristoxenus, Dicaearchus, Demetrius of Phalerum,
Eudemos of Rhodes, Harpalus, Hephaestion, Meno, Mnason of Phocis, Nicomachus, and
Theophrastus. Aristotle's influence over Alexander the Great is seen in the latter's bringing with
him on his expedition a host of zoologists, botanists, and researchers. He had also learned a great
deal about Persian customs and traditions from his teacher. Although his respect for Aristotle
was diminished as his travels made it clear that much of Aristotle's geography was clearly
wrong, when the old philosopher released his works to the public, Alexander complained "Thou
hast not done well to publish thy acroamatic doctrines; for in what shall I surpass other men if
those doctrines wherein I have been trained are to be all men's common property?"[55]

18. Aristotle is referred to as "The Philosopher" by Scholastic thinkers such as Thomas Aquinas. See
Summa Theologica, Part I, Question 3, etc. These thinkers blended Aristotelian philosophy with
Christianity, bringing the thought of Ancient Greece into the Middle Ages. It required a
repudiation of some Aristotelian principles for the sciences and the arts to free themselves for the
discovery of modern scientific laws and empirical methods. The medieval English poet Chaucer
describes his student as being happy by having
At his bedded hed
Twenty books clothed in blake or red
Of Aristotle and his philosophie
The Italian poet Dante says of Aristotle in the first circles of hell,
I saw the Master there of those who know,
Amid the philosophic family,
By all admired, and by all reverenced;
There Plato too I saw, and Socrates,
Who stood beside him closer than the rest.
The German philosopher Friedrich Nietzsche has been said to have taken nearly all of his
political philosophy from Aristotle.[56] However implausible this is, it is certainly the case that
Aristotle's rigid separation of action from production, and his justification of the subservience of
slaves and others to the virtue - or arete - of a few justified the ideal of aristocracy. It is Martin
Heidegger, not Nietzsche, who elaborated a new interpretation of Aristotle, intended to warrant
his deconstruction of scholastic and philosophical tradition. More recently, Alasdair MacIntyre
has attempted to reform what he calls the Aristotelian tradition in a way that is anti-elitist and
capable of disputing the claims of both liberals and Nietzscheans.[57]
List of Aristotle's works
Main article: Corpus Aristotelicum
Notes and References
1. ^ Jonathan Barnes, "Life and Work" in The Cambridge Companion to Aristotle (1995), p.
9.
2. ^ McLeish, Kenneth (1999). Aristotle: The Great Philosophers. Routledge. p. 5. ISBN 0-
415-92392-1.
3. ^ Bertrand Russell, "A History of Western Philosophy", Simon & Schuster, 1972
4. ^ Peter Green, Alexander of Macedon, 1991 University of California Press, Ltd. Oxford,
England. Library of Congress Cataloging-in-Publication Data, p.58-59
5. ^ Peter Green, Alexander of Macedon, 1991 University of California Press, Ltd. Oxford,
England. Library of Congress Cataloging-in-Publication Data, p.379,459
6. ^ William George Smith,Dictionary of Greek and Roman Biography and Mythology, vol.
3, p. 88

19. 7. ^ Bertrand Russell, "A History of Western Philosophy", Simon & Schuster, 1972
8. ^ Neill, Alex; Aaron Ridley (1995). The Philosophy of Art: Readings Ancient and
Modern. McGraw Hill. p. 488. http://www.amazon.com/dp/0070461929/.
9. ^ Jones, W.T. (1980). The Classical Mind: A History of Western Philosophy. Harcourt
Brace Jovanovich. p. 216. http://www.amazon.com/dp/0155383124/., cf. Vita Marciana
41.
10. ^ Aufstieg und Niedergang der römischen Welt by Hildegard Temporini, Wolfgang
HaaseAristotle's Will
11. ^ Bocheński, I. M. (1951). Ancient Formal Logic. Amsterdam: North-Holland Publishing
Company.
12. ^ a b Bocheński, 1951.
13. ^ Rose, Lynn E. (1968). Aristotle's Syllogistic. Springfield: Charles C Thomas Publisher.
14. ^ Jori, Alberto (2003). Aristotele. Milano: Bruno Mondadori Editore.
15. ^ Aristotle, History of Animals, 2.3.
16. ^ Stanford Encyclopedia of Philosophy
17. ^ Aristotle, Meteorology 1.8, trans. E.W. Webster, rev. J. Barnes.
18. ^ Burent, John. 1928. Platonism, Berkeley: University of California Press, pp. 61, 103-
104.
19. ^ Aristotle, Physics 2.6
20. ^ Aristotle, Metaphysics VIII 1043a 10-30
21. ^ Aristotle, Metaphysics IX 1050a 5-10
22. ^ Aristotle, Metaphysics VIII 1045a-b
23. ^ a b Singer, Charles. A short history of biology. Oxford 1931.
24. ^ Emily Kearns, "Animals, knowledge about," in Oxford Classical Dictionary, 3rd ed.,
1996, p. 92.
25. ^ Aristotle, of course, is not responsible for the later use made of this idea by clerics.
26. ^ Mason, A History of the Sciences pp 43-44
27. ^ Mayr, The Growth of Biological Thought, pp 201-202; see also: Lovejoy, The Great
Chain of Being
28. ^ Aristotle, De Anima II 3
29. ^ Mason, A History of the Sciences pp 45
30. ^ Guthrie, A History of Greek Philosophy Vol. 1 pp. 348
31. ^ Harding, Sandra; Merrill B. Hintikka (31 December 1999). Discovering Reality,:
Feminist Perspectives on Epistemology, Metaphysics, Methodology, and Philosophy of
Science. Springer. p. 372. http://www.amazon.com/gp/reader/9027714967/.
32. ^ Mayr, The Growth of Biological Thought, pp 90-91; Mason, A History of the Sciences,
p 46
33. ^ Annas, Classical Greek Philosophy pp 252
34. ^ Mason, A History of the Sciences pp 56
35. ^ Mayr, The Growth of Biological Thought, pp 90-94; quotation from p 91
36. ^ Annas, Classical Greek Philosophy, p 252
37. ^ Ebenstein, Alan; William Ebenstein (2002). Introduction to Political Thinkers.
Wadsworth Group. p. 59.
38. ^ For a different reading of social and economic processes in the Nicomacean Ethics and
Politics see Polanyi, K. (1957) "Aristotle Discovers the Economy" in Primitive, Archaic
and Modern Economies: Essays of Karl Polanyi ed. G. Dalton, Boston 1971, 78-115

20. 39. ^ Aristotle, Poetics I 1447a
40. ^ Aristotle, Poetics III
41. ^ Aristotle, Poetics IV
42. ^ Aristotle, Poetics VI
43. ^ Aristotle, Poetics XXVI
44. ^ Temple, Olivia, and Temple, Robert (translators), The Complete Fables By Aesop
Penguin Classics, 1998. ISBN 0140446494 Cf. Introduction, pp. xi-xii.
45. ^ Jonathan Barnes, "Life and Work" in The Cambridge Companion to Aristotle (1995), p.
12; Aristotle himself: Nichomachean Ethics 1102a26-27. Aristotle himself never uses the
term "esoteric" or "acroamatic". For other passages where Aristotle speaks of exōterikoi
logoi, see W. D. Ross, Aristotle's Metaphysics (1953), vol. 2, pp. 408-410. Ross defends
an interpretation according to which the phrase, at least in Aristotle's own works, usually
refers generally to "discussions not peculiar to the Peripatetic school", rather than to
specific works of Aristotle's own.
46. ^ Cicero, Marcus Tullius (106BC-43BC). ""flumen orationis aureum fundens
Aristoteles"". Academica. http://www2.cddc.vt.edu/gutenberg/1/4/9/7/14970/14970-
h/14970-h.htm#BkII_119. Retrieved on 25 January 2007.
47. ^ Barnes, "Life and Work", p. 12.
48. ^ Barnes, "Roman Aristotle", in Gregory Nagy, Greek Literature, Routledge 2001, vol. 8,
p. 174 n. 240.
49. ^ The definitive, English study of these questions is Barnes, "Roman Aristotle".
50. ^ "Sulla."
51. ^ Lord, Carnes (1984). Introduction to the Politics, by Aristotle. Chicago: Chicago
University Press. p. 11.
52. ^ http://www.britannica.com/EBchecked/topic/34560/Aristotle
53. ^ Durant, Will (1926 (2006)). The Story of Philosophy. United States: Simon & Schuster,
Inc.. p. 92. ISBN 9780671739164.
54. ^ Bertrand Russell, "A History of Western Philosophy", Simon & Schuster, 1972
55. ^ Plutarch, Life of Alexander
56. ^ Durant, p. 86
57. ^ Kelvin Knight, Aristotelian Philosophy, Polity Press, 2007, passim.
Further reading
The secondary literature on Aristotle is vast. The following references are only a small selection.
· Ackrill J. L . 2001. Essays on Plato and Aristotle, Oxford University Press, USA
· Adler, Mortimer J . (1978). Aristotle for Everybody. New York: Macmillan. A popular
exposition for the general reader.
· Bakalis Nikolaos. 2005. Handbook of Greek Philosophy: From Thales to the Stoics
Analysis and Fragments, Trafford Publishing ISBN 1-4120-4843-5
· Barnes J. 1995. The Cambridge Companion to Aristotle, Cambridge University Press
· Bocheński, I. M . (1951). Ancient Formal Logic. Amsterdam: North-Holland Publishing
Company.

21. · Bolotin, David (1998). An Approach to Aristotle's Physics: With Particular Attention to
the Role of His Manner of Writing. Albany: SUNY Press. A contribution to our
understanding of how to read Aristotle's scientific works.
· Burnyeat, M. F . et al. 1979. Notes on Book Zeta of Aristotle's Metaphysics. Oxford: Sub-faculty
of Philosophy
· Chappell, V. 1973. Aristotle's Conception of Matter, Journal of Philosophy 70: 679-696
· Code, Alan. 1995. Potentiality in Aristotle's Science and Metaphysics, Pacific
Philosophical Quarterly 76
· Frede, Michael. 1987. Essays in Ancient Philosophy. Minneapolis: University of
Minnesota Press
· Gill, Mary Louise. 1989. Aristotle on Substance: The Paradox of Unity. Princeton:
Princeton University Press
· Guthrie, W. K. C. (1981). A History of Greek Philosophy, Vol. 6. Cambridge University
Press.
· Halper, Edward C. (2007) One and Many in Aristotle's Metaphysics, Volume 1: Books
Alpha — Delta, Parmenides Publishing, ISBN 978-1-930972-21-6
· Halper, Edward C. (2005) One and Many in Aristotle's Metaphysics, Volume 2: The
Central Books, Parmenides Publishing, ISBN 978-1-930972-05-6
· Irwin, T. H. 1988. Aristotle's First Principles. Oxford: Clarendon Press
· Jori, Alberto . 2003. Aristotele, Milano: Bruno Mondadori Editore (Prize 2003 of the
"International Academy of the History of Science") ISBN 88-424-9737-1
· Knight, Kelvin. 2007. Aristotelian Philosophy: Ethics and Politics from Aristotle to
MacIntyre, Polity Press.
· Lewis, Frank A. 1991. Substance and Predication in Aristotle. Cambridge: Cambridge
University Press.
· Lloyd, G. E. R . 1968. Aristotle: The Growth and Structure of his Thought. Cambridge:
Cambridge Univ. Pr., ISBN 0-521-09456-9.
· Lord, Carnes. 1984. Introduction to The Politics, by Aristotle. Chicago: Chicago
University Press.
· Loux, Michael J. 1991. Primary Ousia: An Essay on Aristotle's Metaphysics Ζ and Η.
Ithaca, NY: Cornell University Press
· Owen, G. E. L. 1965c. The Platonism of Aristotle, Proceedings of the British Academy
50 125-150. Reprinted in J. Barnes, M. Schofield, and R. R. K. Sorabji (eds.), Articles on
Aristotle, Vol 1. Science. London: Duckworth (1975). 14-34
· Pangle, Lorraine Smith (2003). Aristotle and the Philosophy of Friendship. Cambridge:
Cambridge University Press. Aristotle's conception of the deepest human relationship
viewed in the light of the history of philosophic thought on friendship.
· Reeve, C. D. C. 2000. Substantial Knowledge: Aristotle's Metaphysics. Indianapolis:
Hackett.
· Rose, Lynn E . (1968). Aristotle's Syllogistic. Springfield: Charles C Thomas Publisher.
· Ross, Sir David (1995). Aristotle (6th ed. ed.). London: Routledge. An classic overview
by one of Aristotle's most prominent English translators, in print since 1923.
· Scaltsas, T. 1994. Substances and Universals in Aristotle's Metaphysics. Ithaca: Cornell
University Press.
· Strauss, Leo. "On Aristotle's Politics" (1964), in The City and Man, Chicago; Rand
McNally.

22. · Taylor, Henry Osborn (1922). "Chapter 3: Aristotle's Biology". Greek Biology and
Medicine.
http://web.archive.org/web/20060327222953/http://www.ancientlibrary.com/medicine/00
51.html.
· Veatch, Henry B . (1974). Aristotle: A Contemporary Appreciation. Bloomington: Indiana
U. Press. For the general reader.
· Woods, M. J. 1991b. "Universals and Particular Forms in Aristotle's Metaphysics."
Oxford Studies in Ancient Philosophy supplement. 41-56
Terjemah
Aristotle (Greek: Ἀριστοτέλης Aristotélēs) (384 SM - 322 SM) adalah seorang filsuf Yunani,
seorang pelajar dari Plato dan guru dari Alexander the Great. He wrote on many subjects,
including physics, metaphysics , poetry , theater, music, logic, rhetoric, politics, government,
ethics, biology and zoology. Dia menulis di banyak mata pelajaran, termasuk fisika, metafisika,
puisi, teater, musik, logika, retorika, politik, pemerintahan, etika, biologi dan zoology.
Together with Plato and Socrates (Plato's teacher), Aristotle is one of the most important
founding figures in Western philosophy . Bersama dengan Plato dan Socrates (guru Plato),
Aristotle adalah salah satu yang paling penting dalam mendirikan tokoh filsafat Barat. He was
the first to create a comprehensive system of Western philosophy, encompassing morality and
aesthetics, logic and science, politics and metaphysics. Dia adalah yang pertama untuk membuat
suatu sistem filsafat Barat, meliputi moralitas dan estetika, logika dan ilmu pengetahuan, politik
dan metafisika. Aristotle's views on the physical sciences profoundly shaped medieval
scholarship, and their influence extended well into the Renaissance , although they were
ultimately replaced by modern physics . Aristotle's dilihat pada fisik ilmu profoundly abad
berbentuk beasiswa, dan pengaruh mereka diperpanjang baik ke Renaisans, meskipun mereka
akhirnya digantikan oleh fisika modern. In the biological sciences, some of his observations were
only confirmed to be accurate in the nineteenth century. Dalam ilmu biologi, beberapa orang
hanya pengamatan dikonfirmasi menjadi akurat dalam abad kesembilanbelas. His works contain
the earliest known formal study of logic, which were incorporated in the late nineteenth century
into modern formal logic . Karya-karyanya mengandung paling awal formal dikenal ilmu logika,
yang tergabung pada akhir abad ke sembilan belas modern formal logika. In metaphysics,
Aristotelianism had a profound influence on philosophical and theological thinking in the Islamic
and Jewish traditions in the Middle Ages , and it continues to influence Christian theology ,
especially Eastern Orthodox theology , and the scholastic tradition of the Roman Catholic
Church . Dalam metafisika, Aristotelianism memiliki pengaruh besar pada pemikiran filosofis
dan teologi dalam tradisi Islam dan Yahudi di abad pertengahan, dan terus mempengaruhi teologi
Kristen, khususnya teologi Ortodoks Timur, dan sekolah dari tradisi Gereja Katolik Roma. All
aspects of Aristotle's philosophy continue to be the object of active academic study today. Semua
aspek filosofi Aristotel terus menjadi objek studi akademis aktif hari ini.

23. Though Aristotle wrote many elegant treatises and dialogues ( Cicero described his literary style
as "a river of gold"), it is thought that the majority of his writings are now lost and only about
one third of the original works have survived. [ 1 ] Walaupun Aristotle menulis banyak treatises
elegan dan dialog (Cicero dijelaskan kepada sastra gaya sebagai "sungai emas"), ia berpikir
bahwa sebagian besar tulisannya telah hilang dan hanya sekitar sepertiga dari karya asli yang
bertahan hidup. [1]
Contents Isi
[hide]
· 1 Life 1 Hidup
· 2 Logic 2 Logic
o 2.1 History Sejarah 2,1
o 2.2 Analytics and the Organon 2,2 Analytics dan Organon
· 3 Aristotle's scientific method 3 Aristotle's metode ilmiah
· 4 Physics 4 Fisika
o 4.1 The five elements 4.1 lima elemen
o 4.2 Causality, The Four Causes 4,2 hubungan sebab dan akibat, Empat Penyebab
o 4.3 Chance and spontaneity Kemungkinan 4,3 dan spontanitas
· 5 Metaphysics 5 metafisika
o 5.1 Substance, potentiality and actuality 5,1 Substansi, potensi dan actuality
o 5.2 Universals and particulars 5,2 Universals dan fakta-fakta
· 6 Biology and medicine 6 Biologi dan Obat
o 6.1 Empirical research program 6,1 empiris program penelitian
o 6.2 Classification of living things 6,2 Klasifikasi hidup hal
o 6.3 Theory of biological forms and souls 6,3 Theory of biologi bentuk dan jiwa
o 6.4 Aristotle's successor: Theophrastus 6,4 Aristotle's penerus: Theophrastus
o 6.5 Influence on Hellenistic medicine Pengaruh 6,5 pada Helenistik obat
· 7 Practical Philosophy 7 Praktis Filosofi
o 7.1 Ethics 7,1 Kode Etik
o 7.2 Politics 7,2 Politik
o 7.3 Rhetoric and poetics 7,3 retorika dan poetics
· 8 The loss of his works 8 Hilangnya karya-karyanya
· 9 Legacy 9 Legacy
· 10 List of Aristotle's works 10 Daftar Aristotle's works
· 11 Notes and References 11 Catatan dan Referensi
· 12 Further reading 12 Lebih lanjut membaca
· 13 See also 13 Lihat juga
· 14 External links 14 Pranala luar
o 14.1 Collections of Aristotle's works Koleksi dari 14,1 Aristotle's works
o 14.2 Articles on Aristotle Artikel pada 14,2 Aristotel
Life Kehidupan

24. Aristotle was born in Stageira , Chalcidice , in 384 BC, about 55 km east of modern-day
Thessaloniki . [ 2 ] His father, Nicomachus was the personal physician to King Amyntas of
Macedon . Aristotle lahir di Stageira, Chalcidice, pada 384 SM, sekitar 55 kilometer sebelah
timur modern hari Thessaloniki. [2] Ayahnya, Nicomachus adalah dokter pribadi ke Raja
Amyntas dari Macedon. Aristotle was trained and educated as a member of the aristocracy .
Aristotel telah dididik dan dilatih sebagai anggota dari aristokrasi. At about the age of eighteen,
he went to Athens to continue his education at Plato's Academy . Pada usia sekitar delapan belas,
dia pergi ke Jakarta untuk melanjutkan pendidikan di Akademi Plato's. Aristotle remained at the
academy for nearly twenty years, not leaving until after Plato's death in 347 BC. Aristotel tetap
di akademi selama hampir dua puluh tahun, tidak meninggalkan Plato sampai setelah kematian di
347 SM. He then traveled with Xenocrates to the court of his friend Hermias of Atarneus in Asia
Minor. Kemudian dia bepergian dengan Xenocrates ke pengadilan kepada teman Hermias dari
Atarneus di Asia Minor. While in Asia, Aristotle traveled with Theophrastus to the island of
Lesbos , where together they researched the botany and zoology of the island. Sementara di Asia,
Aristotle bepergian dengan Theophrastus ke pulau Lesbos, di mana mereka bersama-sama
dengan penelitian botani dan zoology dari pulau itu. Aristotle married Hermias's adoptive
daughter (or niece) Pythias . Aristotel menikah Hermias's adoptive putri (atau keponakan)
Pythias. She bore him a daughter, whom they named Pythias. Dia membosankan seorang anak
perempuan, yang bernama Pythias mereka. Soon after Hermias' death, Aristotle was invited by
Philip of Macedon to become tutor to Alexander the Great in 343 BC [ 3 ] Segera setelah Hermias'
kematian, Aristotle diundang oleh Philip dari Macedon menjadi tutor untuk Alexander the Great
pada 343 SM [3]
During his time as the head of Macedon's royal academy, Aristotle gave lessons not only to
Alexander, but also to two other future kings: Ptolemy and Cassander . Selama waktu sebagai
kepala Macedon dari akademi kerajaan, Aristotle memberi pelajaran tidak hanya untuk
Alexander, tetapi juga untuk masa depan dua raja: Ptolemy dan Cassander. In his Politics ,
Aristotle states that only one thing could justify monarchy, and that was if the virtue of the king
and his family were greater than the virtue of the rest of the citizens put together. Dalam Politik,
Aristotle menyatakan bahwa hanya satu hal yang dapat membenarkan monarki, dan yang jika
kebaikan raja dan keluarganya yang lebih besar daripada kebaikan sisanya warga kota
mengumpulkan. Tactfully, he included the young prince and his father in that category. Dgn
bijaksana, dia termasuk anak raja dan ayahnya dalam kategori tersebut. Aristotle encouraged
Alexander toward eastern conquest, and his attitude towards Persia was unabashedly
ethnocentric. Aristotel didorong ke arah timur penaklukan Alexander, dan sikap terhadap Persia
telah unabashedly ethnocentric. In one famous example, he counsels Alexander to be 'a leader to
the Greeks and a despot to the barbarians, to look after the former as after friends and relatives,
and to deal with the latter as with beasts or plants'. [ 4 ] Near the end of Alexander's life he began
to suspect plots, and threatened Aristotle in letters. Dalam satu contoh terkenal, Alexander
counsels ia akan menjadi 'pemimpin ke Yunani dan orang lalim kepada barbarians, untuk
memelihara setelah mantan sebagai teman dan keluarga, dan untuk menangani dengan kedua
sebagai dengan binatang atau tanaman. [4] dekat akhir Alexander kehidupan dia mulai mencurigai
plots, dan terancam di Aristotel huruf. Aristotle had made no secret of his contempt for
Alexander's pretense of divinity, and the king had executed Aristotle's grand-nephew
Callisthenes as a traitor. Aristotel telah dibuat tidak rahasia orang hina untuk Alexander dari
tuntutan dari keilahian, dan raja telah dijalankan Aristotle's grand-keponakan Callisthenes

25. sebagai pengkhianat. A widespread tradition in antiquity suspected Aristotle of playing a role in
Alexander's death, but there is little evidence for this. [ 5 ] J luas dalam tradisi jaman dahulu dari
diputar Aristotel diduga berperan dalam Alexander kematian, tetapi ada sedikit bukti untuk ini. [5]
By 335 BC he had returned to Athens, establishing his own school there known as the Lyceum .
335 SM oleh dia kembali ke Jakarta, mendirikan sekolah itu sendiri dikenal sebagai kamar
bacaan. Aristotle conducted courses at the school for the next twelve years. Aristotel kursus
dilakukan di sekolah selama dua belas tahun. While in Athens, his wife Pythias died, and
Aristotle became involved with Herpyllis of Stageira , who bore him a son whom he named after
his father, Nicomachus . Sedangkan di Jakarta, istrinya Pythias meninggal, Aristotle dan menjadi
terlibat dengan Herpyllis dari Stageira, yang membosankan dia seorang anak laki-laki yang
dinamakannya setelah ayahnya, Nicomachus. According to the Suda , he also had an eromenos ,
Palaephatus of Abydus . [ 6 ] Menurut Suda, dia juga memiliki eromenos, Palaephatus dari
Abydus. [6]
It is during this period in Athens from 335 BC to 323 BC when Aristotle is believed to have
composed many of his works. [ 7 ] Aristotle wrote many dialogues, only fragments of which
survived. Adalah selama periode ini di Athena dari 335 SM ke 323 SM ketika Aristotel diyakini
memiliki banyak terdiri dari karya-karyanya. [7] Aristotle menulis banyak dialog, hanya fragmen
yang selamat. The works that have survived are in treatise form and were not, for the most part,
intended for widespread publication, as they are generally thought to be lecture aids for his
students. Pekerjaan yang telah bertahan dalam risalah formulir dan tidak, sebagian besar, yang
dimaksudkan untuk publikasi luas, karena biasanya pemikiran untuk kuliah bantu untuk siswa.
His most important treatises include Physics , Metaphysics , Nicomachean Ethics , Politics , De
Anima (On the Soul) and Poetics . His paling penting termasuk treatises Fisika, metaphysics,
Nicomachean Etika, Politik, De anima (On the Soul) dan Poetics.
Aristotle not only studied almost every subject possible at the time, but made significant
contributions to most of them. Aristotle tidak hanya belajar mata pelajaran yang mungkin hampir
setiap saat, tetapi kontribusi yang signifikan kebanyakan mereka. In physical science, Aristotle
studied anatomy, astronomy, economics, embryology , geography, geology, meteorology,
physics and zoology. Dalam ilmu fisik, Aristotle mempelajari anatomi, astronomi, ekonomi,
embriologi, geografi, geologi, meteorologi, fisika dan zoology. In philosophy, he wrote on
aesthetics, ethics, government, metaphysics, politics, psychology, rhetoric and theology. Dalam
filsafat, dia wrote estetika, etika, pemerintah, metafisika, politik, psikologi, retorika dan teologi.
He also studied education, foreign customs, literature and poetry. Dia juga belajar pendidikan,
adat asing, sastra dan puisi. His combined works constitute a virtual encyclopedia of Greek
knowledge. Ia bekerja merupakan gabungan virtual ensiklopedia pengetahuan dari Yunani. It has
been suggested that Aristotle was probably the last person to know everything there was to be
known in his own time. [ 8 ] Telah menyarankan bahwa Aristotle mungkin terakhir orang
mengetahui segala sesuatu ada dikenal dalam waktu sendiri. [8]
Upon Alexander's death, anti-Macedonian sentiment in Athens once again flared. Eurymedon the
hierophant denounced Aristotle for not holding the gods in honor. Setelah kematian Alexander,
sentimen anti-Macedonia di Jakarta sekali lagi flared. Eurymedon yang hierophant denounced
Aristotle untuk tidak memegang allah dalam kehormatan. Aristotle fled the city to his mother's

26. family estate in Chalcis , explaining, "I will not allow the Athenians to sin twice against
philosophy ," [ 9 ] a reference to Athens's prior trial and execution of Socrates. Aristotel melarikan
diri ke kota ibunya keluarga estate di Chalcis, menjelaskan, "Saya tidak akan mengizinkan
Athenians berdosa dua kali terhadap filsafat," [9] referensi sebelumnya dari Jakarta ke pengadilan
dan pelaksanaan Socrates. However, he died in Euboea of natural causes within the year (in 322
BC). Namun, ia meninggal di Euboea penyebab dari alam dalam tahun (pada 322 sebelum
masehi). Aristotle named chief executor his student Antipater and left a will in which he asked to
be buried next to his wife. [ 10 ] Aristotel bernama ketua pelaksana his siswa Antipater dan kiri
yang akan di mana ia harus dikubur di samping istrinya. [10]
Logic Logika
Main article: Term logic Artikel utama: Istilah logika
For more details on this topic, see Non-Aristotelian logic . Untuk informasi lebih rinci
tentang topik ini, lihat Non-Aristotel logika.
Aristotle's conception of logic was the dominant form of logic until 19th century advances in
mathematical logic . Kant stated in the Critique of Pure Reason that Aristotle's theory of logic
completely accounted for the core of deductive inference. Aristotle's konsep dari logika dominan
adalah bentuk logika sampai abad ke-19 kemajuan dalam logika matematika. Kant dalam
Critique of Pure Reason yang Aristotle's teori logika sepenuhnya merupakan inti dari
kesimpulan deduktif.
History Sejarah
Aristotle "says that 'on the subject of reasoning' he 'had nothing else on an earlier date to speak
of'". [ 11 ] However, Plato reports that syntax was devised before him, by Prodicus of Ceos , who
was concerned by the correct use of words. Aristotle "mengatakan bahwa 'pada subyek
reasoning' dia 'sudah tidak ada lagi pada tanggal yang lebih awal untuk berbicara tentang'". [11]
Namun, Plato laporan bahwa sintaks telah dibuat sebelum dia, oleh Prodicus dari Ceos, yang
bersangkutan dengan benar menggunakan kata-kata. Logic seems to have emerged from
dialectics ; the earlier philosophers made frequent use of concepts like reductio ad absurdum in
their discussions, but never truly understood the logical implications. Logika tampaknya telah
muncul dari dialektika, yang sebelumnya dilakukan filosof sering menggunakan konsep seperti
reductio iklan absurdum dalam diskusi mereka, tetapi tidak pernah benar-benar memahami
implikasi logis. Even Plato had difficulties with logic; although he had a reasonable conception
of a deduction system, he could never actually construct one and relied instead on his dialectic .
[ 12 ] Plato believed that deduction would simply follow from premises , hence he focused on
maintaining solid premises so that the conclusion would logically follow. Plato bahkan pernah
kesulitan dengan logika, walaupun ia memiliki konsep yang wajar deduction sistem, ia tidak
pernah benar-benar dapat membangun dan diandalkan, bukan pada dialectic. [12] Plato percaya
bahwa deduction akan cukup ikuti dari lokasi, maka ia fokus pada pemeliharaan solid lokasi
sehingga kesimpulan logis akan mengikuti. Consequently, Plato realized that a method for
obtaining conclusions would be most beneficial. Akibatnya, Plato menyadari bahwa metode
untuk memperoleh kesimpulan akan paling bermanfaat. He never succeeded in devising such a
method, but his best attempt was published in his book Sophist , where he introduced his division

27. method. [ 13 ] Ia tidak pernah berhasil dalam suatu metode devising, tapi ia mencoba terbaik
dimuat dalam bukunya pandangannya, di mana dia diperkenalkan kepada divisi metode. [13]
Analytics and the Organon Analisis dan Organon
Main article: Organon Artikel utama: Organon
What we today call Aristotelian logic , Aristotle himself would have labeled "analytics". Apa
yang kita panggil hari ini Aristotel logika, Aristotle dirinya akan berlabel "analisis". The term
"logic" he reserved to mean dialectics . Istilah "logika" berarti ia reserved dialektika. Most of
Aristotle's work is probably not in its original form, since it was most likely edited by students
and later lecturers. Sebagian besar dari pekerjaan Aristotle mungkin tidak dalam bentuk aslinya,
karena kemungkinan besar diedit oleh mahasiswa dan dosen nantinya. The logical works of
Aristotle were compiled into six books in about the early 1st century AD: Yang logis dari
Aristotle telah dikompilasi ke dalam enam buku sekitar awal abad 1. AD:
1. Categories Kategori
2. On Interpretation Pada Interpretation
3. Prior Analytics Sebelum Analytics
4. Posterior Analytics Posterior Analytics
5. Topics Topik
6. On Sophistical Refutations Pada Sophistical Refutations
The order of the books (or the teachings from which they are composed) is not certain, but this
list was derived from analysis of Aristotle's writings. Pesanan buku-buku (atau ajaran dari
mereka yang terdiri) tidak pasti, namun daftar ini adalah berasal dari analisis dari tulisan-tulisan
Aristotle. It goes from the basics, the analysis of simple terms in the Categories, to the study of
more complex forms, namely, syllogisms (in the Analytics) and dialectics (in the Topics and
Sophistical Refutations). It goes dari dasar, analisis sederhana istilah dalam Kategori, untuk studi
yang lebih kompleks bentuk, yaitu, syllogisms (dalam Analytics) dan dialektika (dalam Topik
dan Sophistical Refutations). There is one volume of Aristotle's concerning logic not found in the
Organon , namely the fourth book of Metaphysics. . [ 12 ] Ada satu volume Aristotle's tentang
logika tidak ditemukan di Organon, yaitu empat buku metafisika.. [12]
Aristotle's scientific method Aristotle's metode ilmiah

28. Plato (left) and Aristotle (right), a detail of The School of Athens , a fresco by Raphael . Plato
(kiri) dan Aristotle (kanan), sebuah detail di School of Athens, sebuah lukisan dinding oleh
Raphael. Aristotle gestures to the earth, representing his belief in knowledge through empirical
observation and experience, while holding a copy of his Nicomachean Ethics in his hand, whilst
Plato gestures to the heavens, representing his belief in The Forms . Aristotel gerak-gerik ke
bumi, yang merupakan kepercayaan kepada pengetahuan melalui pengamatan dan pengalaman
empiris, sementara memegang salinan nya Nicomachean Etika di tangannya, sementara gerak-gerik
Plato ke langit, ia mewakili kepercayaan di Formulir.
For more details on this topic, see Aristotle's theory of universals . Untuk informasi lebih
rinci tentang topik ini, lihat dari teori Aristotle universals.
Like his teacher Plato, Aristotle's philosophy aims at the universal . Seperti itu guru Plato,
Aristotle filosofi bertujuan yang universal. Aristotle, however, found the universal in particular
things, which he called the essence of things, while Plato finds that the universal exists apart
from particular things, and is related to them as their prototype or exemplar . Aristotel Namun,
menemukan universal khususnya hal-hal yang ia disebut inti dari sesuatu, sedangkan Plato
menemukan bahwa ada yang universal selain dari hal-hal tertentu, dan berhubungan dengan
mereka sebagai prototipe atau contoh. For Aristotle, therefore, philosophic method implies the
ascent from the study of particular phenomena to the knowledge of essences, while for Plato
philosophic method means the descent from a knowledge of universal Forms (or ideas) to a
contemplation of particular imitations of these. Aristotel Untuk itu, metode filosofis yang
menunjukkan kenaikan dari studi khusus untuk fenomena pengetahuan essences, sedangkan
untuk metode filosofis Plato berarti keturunan dari pengetahuan tentang universal Formulir (atau
gagasan) ke kontemplasi tertentu imitations ini. For Aristotle, "form" still refers to the
unconditional basis of phenomena but is "instantiated" in a particular substance (see Universals
and particulars , below). Untuk Aristotel, "bentuk" masih merujuk pada tak bersyarat dasar
fenomena tetapi "instantiated" dalam substansi tertentu (lihat Universals dan fakta-fakta, di
bawah). In a certain sense, Aristotle's method is both inductive and deductive , while Plato's is
essentially deductive from a priori principles. [ 14 ] Dalam beberapa hal, Aristotle dari kedua
metode induktif dan deduktif, sementara pada dasarnya adalah Plato's deduktif dari priori
prinsip. [14]
In Aristotle's terminology, "natural philosophy" is a branch of philosophy examining the
phenomena of the natural world, and includes fields that would be regarded today as physics,
biology and other natural sciences. Dalam terminologi Aristotle's, "filosofi alam" adalah cabang
filosofi yang meneliti fenomena alam di dunia, dan mencakup bidang yang akan hari ini
dianggap sebagai fisika, biologi dan ilmu alam lainnya. In modern times, the scope of
philosophy has become limited to more generic or abstract inquiries, such as ethics and
metaphysics, in which logic plays a major role. Dalam modern, lingkup filsafat telah menjadi
terbatas untuk lebih umum atau abstrak inquiries, seperti etika dan metafisika, dimana logika
memainkan peran utama. Today's philosophy tends to exclude empirical study of the natural
world by means of the scientific method . Today filosofi cenderung mengecualikan empiris ilmu
alam dunia dengan cara yang metode ilmiah. In contrast, Aristotle's philosophical endeavors
encompassed virtually all facets of intellectual inquiry. Sebaliknya, Aristotle's filosofis berusaha
mencakup hampir semua aspek dari penyelidikan intelektual.

29. In the larger sense of the word, Aristotle makes philosophy coextensive with reasoning, which he
also would describe as "science". Lebih besar dalam arti kata, menjadikan filosofi Aristotel
coextensive dengan alasan, dia juga yang akan menjelaskan sebagai "ilmu". Note, however, that
his use of the term science carries a different meaning than that covered by the term " scientific
method ". Namun, perlu diketahui bahwa penggunaan istilah ilmu membawa makna yang
berbeda dari yang tercakup dalam istilah "metode ilmiah". For Aristotle, "all science ( dianoia )
is either practical, poetical or theoretical" ( Metaphysics 1025b25). Untuk Aristotel, "semua ilmu
(dianoia) adalah salah satu praktis, puitis atau teoritis" (metaphysics 1025b25). By practical
science, he means ethics and politics; by poetical science, he means the study of poetry and the
other fine arts; by theoretical science, he means physics, mathematics and metaphysics. Praktis
oleh ilmu pengetahuan, berarti ia etika dan politik; puitis oleh ilmu pengetahuan, berarti ia
belajar puisi dan seni rupa yang lain; oleh teori ilmu pengetahuan, berarti ia fisika, matematika
dan metafisika.
If logic (or "analytics") is regarded as a study preliminary to philosophy, the divisions of
Aristotelian philosophy would consist of: (1) Logic ; (2) Theoretical Philosophy, including
Metaphysics, Physics, Mathematics, (3) Practical Philosophy and (4) Poetical Philosophy. Jika
logika (atau "analisis") yang dianggap sebagai sebuah awal untuk belajar filsafat, maka divisi
dari filosofi Aristotel akan terdiri dari: (1) Logika; (2) Theoretical Philosophy, termasuk
metafisika, Fisika, Matematika, (3) praktis dan Filosofi (4) Filosofi puitis.
In the period between his two stays in Athens, between his times at the Academy and the
Lyceum, Aristotle conducted most of the scientific thinking and research for which he is
renowned today. Pada periode antara dua tetap di Jakarta, antara nya kali di Akademi dan kamar
bacaan, Aristotle dilakukan sebagian besar berpikir dan penelitian ilmiah yang ia terkenal hari
ini. In fact, most of Aristotle's life was devoted to the study of the objects of natural science.
Bahkan, sebagian besar dari Aristotle Hidup dikhususkan untuk ilmu obyek dari ilmu alam.
Aristotle's metaphysics contains observations on the nature of numbers but he made no original
contributions to mathematics. Aristotle's metaphysics berisi observasi pada sifat nomor tetapi ia
tidak asli kontribusi kepada matematika. He did, however, perform original research in the
natural sciences, eg, botany, zoology, physics, astronomy, chemistry, meteorology, and several
other sciences. Dia, bagaimanapun, melakukan penelitian asli dalam ilmu alam, misalnya, botani,
zoology, fisika, astronomi, kimia, meteorologi, dan beberapa ilmu lainnya.
Aristotle's writings on science are largely qualitative, as opposed to quantitative. Aristotel dari
tulisan-tulisan tentang ilmu pengetahuan yang sangat kualitatif, karena bertentangan dengan
kuantitatif. Beginning in the sixteenth century, scientists began applying mathematics to the
physical sciences, and Aristotle's work in this area was deemed hopelessly inadequate. Pada awal
abad keenambelas, ilmuwan matematika untuk mulai menerapkan ilmu yang fisik, dan Aristotle's
bekerja di daerah ini hopelessly dianggap kurang memadai. His failings were largely due to the
absence of concepts like mass, velocity, force and temperature. His failings yang sebagian besar
disebabkan oleh tidak adanya konsep seperti massa, kecepatan, kekuatan dan suhu. He had a
conception of speed and temperature, but no quantitative understanding of them, which was
partly due to the absence of basic experimental devices, like clocks and thermometers. Dia
memiliki konsep dari kecepatan dan suhu, tapi tidak ada kuantitatif pemahaman mereka, yang
sebagian karena tidak adanya dasar eksperimental perangkat, seperti jam dan termometer.

30. A green and red Perseid meteor is striking the sky just below the Milky Way in August 2007. J
hijau dan merah Perseid meteor mengesankan adalah tepat di bawah langit yang Bimasakti pada
bulan Agustus 2007.
His writings provide an account of many scientific observations, a mixture of precocious
accuracy and curious errors. Tulisannya memberikan banyak rekening ilmiah observasi,
campuran sebelum waktunya curious akurasi dan kesalahan. For example, in his History of
Animals he claimed that human males have more teeth than females. [ 15 ] In a similar vein, John
Philoponus , and later Galileo , showed by simple experiments that Aristotle's theory that a
heavier object falls faster than a lighter object is incorrect. [ 16 ] On the other hand, Aristotle
refuted Democritus 's claim that the Milky Way was made up of "those stars which are shaded by
the earth from the sun's rays," pointing out (correctly, even if such reasoning was bound to be
dismissed for a long time) that, given "current astronomical demonstrations" that "the size of the
sun is greater than that of the earth and the distance of the stars from the earth many times
greater than that of the sun, then...the sun shines on all the stars and the earth screens none of
them." [ 17 ] Misalnya, dalam Sejarah Binatang ia menyatakan bahwa manusia laki-laki memiliki
lebih dari gigi perempuan. [15] Dalam nada yang sama, John Philoponus, dan kemudian Galileo,
menunjukkan bahwa percobaan sederhana oleh Aristotle's teori bahwa benda berat jatuh lebih
cepat dari yang ringan objek tidak benar. [16] Di sisi lain, Aristotle refuted Democritus' s klaim
bahwa Bimasakti dibuat dari "orang-bintang yang berbayang dari oleh bumi dari sinar matahari,"
pointing out (dengan benar, bahkan jika reasoning telah terikat akan diberhentikan untuk waktu
yang lama) itu, diberikan "sekarang astronomi demonstrasi" yang "ukuran matahari lebih besar
daripada yang di bumi dan jarak dari bintang-bintang dari bumi berkali-kali lebih besar dari yang
matahari, maka ... matahari bersinar di seluruh bumi dan bintang layar none of them. "[17]
In places, Aristotle goes too far in deriving 'laws of the universe' from simple observation and
over-stretched reason . Di tempat, Aristotle pergi terlalu jauh dalam deriving 'hukum alam
semesta' dari pengamatan sederhana dan over-stretched alasan. Today's scientific method
assumes that such thinking without sufficient facts is ineffective, and that discerning the validity
of one's hypothesis requires far more rigorous experimentation than that which Aristotle used to
support his laws. Hari metode ilmiah dengan menganggap bahwa tanpa memikirkan fakta-fakta
yang cukup efektif, dan yang cerdas validitas satu dari hipotesa memerlukan eksperimentasi jauh
lebih ketat daripada yang Aristotel digunakan untuk mendukung undang-undang.
Aristotle also had some scientific blind spots. Aristotle juga mempunyai beberapa ilmiah buta
tempat itu. He posited a geocentric cosmology that we may discern in selections of the
Metaphysics , which was widely accepted up until the 1500s. Dia posited yang geocentric

31. kosmologi bahwa kami dapat memahami dalam pilihan dari metafisika, yang diterima secara luas
sampai 1500s. From the 3rd century to the 1500s, the dominant view held that the Earth was the
center of the universe ( geocentrism ). 3. Dari abad ke 1500s, yang dominan diselenggarakan
melihat bahwa Bumi adalah pusat alam semesta (geocentrism).
Since he was perhaps the philosopher most respected by European thinkers during and after the
Renaissance, these thinkers often took Aristotle's erroneous positions as given, which held back
science in this epoch. [ 18 ] However, Aristotle's scientific shortcomings should not mislead one
into forgetting his great advances in the many scientific fields. Sejak dia mungkin filsuf yang
paling dihormati oleh pemikir Eropa selama dan setelah Renaissance, pemikir ini sering
mengambil Aristotle's salah posisi seperti yang diberikan, yang diselenggarakan kembali sains di
masa ini. [18] Namun, Aristotle's ilmiah kekurangan seharusnya tidak menyesatkan satu menjadi
melupakan dia kemajuan besar dalam berbagai bidang ilmu. For instance, he founded logic as a
formal science and created foundations to biology that were not superseded for two millennia.
Sebagai contoh, ia didirikan sebagai logika formal sains dan membuat yayasan untuk biologi
yang tidak superseded selama dua ribuan tahun. Moreover, he introduced the fundamental notion
that nature is composed of things that change and that studying such changes can provide useful
knowledge of underlying constants. Selain itu, dia memperkenalkan mendasar bahwa alam
terdiri dari hal-hal yang berubah dan perubahan yang belajar seperti itu dapat memberikan
pengetahuan yang berguna konstan.
Physics Fisika
Main article: Physics (Aristotle) Artikel utama: Fisika (Aristotle)
The five elements Lima elemen
Main article: Classical element Artikel utama: Klasik elemen
· Fire , which is hot and dry. Api, yang panas dan kering.
· Earth , which is cold and dry. Bumi, yang dingin dan kering.
· Air , which is hot and wet. Udara yang panas dan basah.
· Water , which is cold and wet. Air yang dingin dan basah.
· Aether , which is the divine substance that makes up the heavenly spheres and heavenly
bodies (stars and planets). Aether, yang merupakan substansi ilahi yang membuat sampai
di langit spheres dan badan-badan langit (bintang dan planets).
Each of the four earthly elements has its natural place; the earth at the centre of the universe,
then water, then air, then fire. Masing-masing dari empat elemen dunia memiliki tempat alam;
bumi di pusat alam semesta, maka air, maka udara, maka api. When they are out of their natural
place they have natural motion, requiring no external cause, which is towards that place; so
bodies sink in water, air bubbles up, rain falls, flame rises in air. Apabila mereka dari tempat
mereka alami alam gerakan mereka, tidak memerlukan penyebab eksternal, yang menuju tempat
itu, maka tubuh masuk ke dalam air, sampai gelembung udara, hujan, api di udara meningkat.
The heavenly element has perpetual circular motion. Di langit yang terus-elemen gerakan
melingkar.

32. Causality, The Four Causes Hubungan sebab dan akibat, Empat Penyebab
Main article: Four causes Artikel utama: Empat menyebabkan
· The material cause is that from which a thing comes into existence as from its part,
constituents, substratum or materials. Materi yang menyebabkan adalah sebuah hal yang
datang ke dalam keberadaan sebagai bagian dari, konstituen, atau bahan-bahan dasar.
This reduces the explanation of causes to the parts (factors, elements, constituents,
ingredients) forming the whole (system, structure, compound, complex, composite, or
combination), a relationship known as the part-whole causation. Ini akan mengurangi
penjelasan tentang penyebab ke bagian (faktor, elemen, konstituen, bahan) membentuk
keseluruhan (sistem, struktur, kompleks, rumit, komposit, atau kombinasi), sebuah
hubungan yang dikenal sebagai bagian-hal menyebabkan seluruh. Simply put it is the
influence of the material substances on the event. Simply put it is pengaruh materi bahan
pada acara tersebut. So imagine two dominos, the first of which is lighter. Jadi bayangkan
dua dominos, pertama yang lebih ringan. The first is knocked over into the second but
does not have enough power to knock it over, this is Material cause. Yang pertama adalah
knocked over menjadi yang kedua tetapi tidak memiliki cukup kuasa untuk merobohkan
lebih dari itu, hal ini menyebabkan Bahan.
· The formal cause tells us what a thing is, that any thing is determined by the definition,
form, pattern, essence, whole, synthesis or archetype. Formal menyebabkan memberitahu
kami apa yang hal itu, bahwa hal itu ditentukan oleh definisi, bentuk, pola, inti, seluruh,
sintesis atau pola dasar. It embraces the account of causes in terms of fundamental
principles or general laws, as the whole (ie, macrostructure) is the cause of its parts, a
relationship known as the whole-part causation. It meliputi rekening penyebab dari segi
prinsip-prinsip umum atau undang-undang, sebagai keseluruhan (yakni, macrostructure)
adalah penyebab komponen, yang dikenal sebagai hubungan seluruh bagian-hal
menyebabkan. Plainly put it is the influence of the form (essence) of the things on the
event. Terangnya menaruhnya adalah pengaruh dalam bentuk (inti) dari hal-hal di acara
itu. So take the two dominos again except this time the second is shaped to prevent it
from falling *eg. Jadi mengambil dua dominos lagi kecuali kali ini adalah yang kedua
berbentuk untuk mencegah dari jatuh * misalnya. triangular.* this is formal cause.
segitiga .* ini menyebabkan formal.
· The efficient cause is that from which the change or the ending of the change first starts.
Yang efisien adalah bahwa dari mana perubahan atau akhir dari perubahan pertama
dimulai. It identifies 'what makes of what is made and what causes change of what is
changed' and so suggests all sorts of agents, nonliving or living, acting as the sources of
change or movement or rest. It mengenalpasti 'apa yang membuat apa yang dilakukan dan
apa yang menyebabkan perubahan apa yang berubah' dan menyarankan agar semua jenis
agen, yg tdk hidup atau hidup, yang bertindak sebagai sumber perubahan atau gerakan
atau beristirahat. Representing the current understanding of causality as the relation of
cause and effect, this covers the modern definitions of "cause" as either the agent or
agency or particular events or states of affairs. Mewakili saat ini pemahaman tentang
hubungan sebab dan akibat sebagai hubungan yang menyebabkan dan efek, yang modern
ini mencakup definisi "menyebabkan" sebagai salah satu agen atau agen atau peristiwa
tertentu atau urusan negara. More simply again that which immediately sets the thing in
motion. Dengan kata lain lagi yang segera menentukan hal dalam gerakan. So take the

33. two dominos this time of equal weighting, the first is knocked over causing the second
also to fall over. Jadi mengambil dua dominos ini waktu sama bobot, yang pertama
adalah melalui knocked menyebabkan kedua juga jatuh. This is effectively efficient
cause. Hal ini menyebabkan secara efektif efisien.
· The final cause is that for the sake of which a thing exists or is done, including both
purposeful and instrumental actions and activities. Akhir adalah bahwa untuk
kepentingan apapun yang ada atau dilakukan, termasuk kedua sengaja dan tindakan
instrumental dan kegiatan. The final cause or telos is the purpose or end that something is
supposed to serve, or it is that from which and that to which the change is. Akhir
menyebabkan atau telos adalah tujuan akhir atau sesuatu yang digunakan untuk melayani,
atau adalah bahwa dari mana dan ke mana perubahan itu. This also covers modern ideas
of mental causation involving such psychological causes as volition, need, motivation, or
motives, rational, irrational, ethical, all that gives purpose to behavior. Ini juga mencakup
ide-ide modern dari hal menyebabkan mental melibatkan sebagai penyebab psikologis
seperti kemauan, kebutuhan, motivasi, atau motif, rasional, irasional, etika, yang
tujuannya untuk memberikan perilaku.
Additionally, things can be causes of one another, causing each other reciprocally, as hard work
causes fitness and vice versa, although not in the same way or function, the one is as the
beginning of change, the other as the goal. Selain itu, hal ini dapat menyebabkan dari satu sama
lain, sehingga satu sama lain begitu, kerja keras sebagai penyebab kebugaran dan sebaliknya,
walaupun tidak dengan cara yang sama atau fungsi, yang satu adalah sebagai awal dari
perubahan, yang lain sebagai tujuan. (Thus Aristotle first suggested a reciprocal or circular
causality as a relation of mutual dependence or influence of cause upon effect). (Oleh karena itu
disarankan Aristotel pertama yang timbal atau surat edaran hubungan sebab dan akibat sebagai
hubungan yang saling ketergantungan atau pengaruh atas menimbulkan efek). Moreover,
Aristotle indicated that the same thing can be the cause of contrary effects; its presence and
absence may result in different outcomes. Selain itu, Aristotle menunjukkan bahwa hal yang
sama yang dapat menyebabkan efek yang berlawanan; kehadiran dan ketidakhadiran yang dapat
menyebabkan hasil yang berbeda. Simply it is the goal or purpose that brings about an event (not
necessarily a mental goal). Cukup adalah tujuan atau tujuan yang membawa tentang aktivitas
(mental yang belum tentu tujuan). Taking our two dominos, it requires someone to intentionally
knock the dominos over as they cannot fall themselves. Mengambil dua dominos, ia memerlukan
seseorang untuk sengaja membuat dominos atas karena mereka tidak bisa jatuh sendiri.
Aristotle marked two modes of causation: proper (prior) causation and accidental (chance)
causation. Aristotel ditandai dari dua hal menyebabkan mode: tepat (sebelumnya) dan hal
menyebabkan kebetulan (kemungkinan) hal menyebabkan. All causes, proper and incidental, can
be spoken as potential or as actual, particular or generic. Semua penyebab, tepat dan insidentil,
dapat digunakan sebagai potensi atau sebenarnya, khusus atau umum. The same language refers
to the effects of causes, so that generic effects assigned to generic causes, particular effects to
particular causes, operating causes to actual effects. Bahasa yang sama merujuk pada efek dari
penyebab, sehingga efek yang ditugaskan untuk umum penyebab umum, khususnya
menyebabkan efek tertentu, operasi untuk menyebabkan efek yang sebenarnya. Essentially,
causality does not suggest a temporal relation between the cause and the effect. Pada dasarnya,
hubungan sebab dan akibat tidak menyarankan sementara hubungan antara penyebab dan efek.

34. All further investigations of causality will consist of imposing the favorite hierarchies on the
order causes, such as final > efficient > material > formal ( Thomas Aquinas ), or of restricting
all causality to the material and efficient causes or to the efficient causality (deterministic or
chance) or just to regular sequences and correlations of natural phenomena (the natural sciences
describing how things happen instead of explaining the whys and wherefores). Semua
penyelidikan lebih lanjut tentang hubungan sebab dan akibat akan terdiri dari mengesankan
favorit hirarki pada urutan penyebab, seperti akhir> efisien> bahan> formal (Thomas Aquinas),
atau untuk membatasi hubungan sebab dan akibat semua bahan dan efisien menyebabkan atau
hubungan sebab dan akibat yang efisien (deterministic atau kesempatan) atau hanya untuk
reguler dan sequence correlations fenomena alam (yang menjelaskan bagaimana ilmu alam
terjadi, bukan sesuatu yang menjelaskan sebab-musabab wherefores).
Chance and spontaneity Kesempatan dan spontanitas
Spontaneity and chance are causes of effects. Spontanitas dan kesempatan adalah penyebab efek.
Chance as an incidental cause lies in the realm of accidental things . Kesempatan sebagai
insidentil menyebabkan terletak pada bidang kebetulan sesuatu. It is "from what is spontaneous"
(but note that what is spontaneous does not come from chance). It is "dari apa yang spontan"
(tetapi dicatat bahwa apa yang spontan tidak datang dari kesempatan). For a better understanding
of Aristotle's conception of "chance" it might be better to think of "coincidence": Something
takes place by chance if a person sets out with the intent of having one thing take place, but with
the result of another thing (not intended) taking place. Untuk lebih memahami konsep dari
Aristotle's "kesempatan" mungkin lebih baik untuk berpikir tentang "kebetulan": Something
dilakukan oleh chance jika seseorang menetapkan dengan sungguh-sungguh satu hal yang harus
dilakukan, namun dengan hasil yang lain ( tidak) mengambil tempat. For example: A person
seeks donations. Sebagai contoh: Seseorang mencari sumbangan. That person may find another
person willing to donate a substantial sum. Orang yang mungkin merasa orang lain akan
menyumbangkan jumlah yang besar. However, if the person seeking the donations met the
person donating, not for the purpose of collecting donations, but for some other purpose,
Aristotle would call the collecting of the donation by that particular donator a result of chance.
Namun, jika orang yang memerlukan sumbangan sumbangan bertemu dengan orang, bukan
untuk tujuan mengumpulkan sumbangan, namun untuk beberapa tujuan lainnya, Aristotle akan
memanggil mengumpulkan sumbangan dari donator tertentu yang oleh hasil dari kesempatan. It
must be unusual that something happens by chance. Harus ada sesuatu yang tidak biasa terjadi
oleh chance. In other words, if something happens all or most of the time, we cannot say that it is
by chance. Dengan kata lain, jika terjadi sesuatu semua atau sebagian besar waktu, kami tidak
dapat berkata bahwa kebenaran.
There is also more specific kind of chance, which Aristotle names "luck", that can only apply to
human beings, since it is in the sphere of moral actions. Ada juga yang lebih spesifik jenis
kesempatan yang Aristotel nama "luck", yang hanya dapat diterapkan pada manusia, karena
dalam bidang moral dan tindakan. According to Aristotle, luck must involve choice (and thus
deliberation), and only humans are capable of deliberation and choice. Menurut Aristotel, luck
harus melibatkan pilihan (sehingga musyawarah), dan hanya manusia mampu bermusyawarah
dan pilihan. "What is not capable of action cannot do anything by chance". [ 19 ] "Apa yang tidak
mampu tidak dapat melakukan tindakan apapun oleh chance". [19]

35. Metaphysics Metafisika
Main article: Metaphysics (Aristotle) Artikel utama: metafisika (Aristotle)
Aristotle defines metaphysics as "the knowledge of immaterial being," or of "being in the highest
degree of abstraction." Aristotle mendefinisikan metafisika sebagai "pengetahuan tdk penting
ini," atau "berada di tingkat tertinggi abstak." He refers to metaphysics as "first philosophy", as
well as "the theologic science." Dia merujuk kepada metafisika sebagai "filsafat pertama", juga
sebagai "ilmu agama."
Substance, potentiality and actuality Substansi, dan potensi actuality
Aristotle examines the concept of substance and essence ( ousia ) in his Metaphysics , Book VII
and he concludes that a particular substance is a combination of both matter and form. Aristotel
meneliti konsep substansi dan hakikat (ousia) di metafisika, Buku VII dan ia menyimpulkan
bahwa tertentu substansi adalah kombinasi dari kedua hal dan bentuk. As he proceeds to the
book VIII, he concludes that the matter of the substance is the substratum or the stuff of which it
is composed, eg the matter of the house are the bricks, stones, timbers etc., or whatever
constitutes the potential house. Karena dia melanjutkan ke buku VIII, ia menyimpulkan bahwa
soal substansi adalah landas atau barang yang terdiri, misalnya soal rumah adalah batu bata, batu,
dll timbers, atau apapun yang merupakan potensi rumah . While the form of the substance, is the
actual house, namely 'covering for bodies and chattels' or any other differentia (see also
predicables ). Sedangkan bentuk substansi, yang sebenarnya adalah rumah, yakni 'untuk
menutupi badan dan bergerak' atau differentia (lihat juga predicables). The formula that gives the
components is the account of the matter, and the formula that gives the differentia is the account
of the form. [ 20 ] Rumus yang memberikan komponen adalah tentang masalah, dan formula yang
memberikan differentia adalah account dalam bentuk. [20]
With regard to the change ( kinesis ) and its causes now, as he defines in his Physics and On
Generation and Corruption 319b-320a, he distinguishes the coming to be from: 1) growth and
diminution, which is change in quantity; 2) locomotion, which is change in space; and 3)
alteration, which is change in quality. Berkaitan dengan perubahan (kinesis) dan menyebabkan
sekarang, karena ia mendefinisikan di Fisika dan Pada Generasi dan Korupsi 319b-320a, dia
membedakan yang akan datang dari: 1) pertumbuhan dan pengurangan yang perubahan
kuantitas; 2) daya, yang di ruang ganti, dan 3) perubahan, yang berubah dalam kualitas.
The coming to be is a change where nothing persists of which the resultant is a property. Yang
akan datang adalah perubahan yang berlangsung di mana tidak ada yang dihasilkan adalah
properti. In that particular change he introduces the concept of potentiality ( dynamis ) and
actuality ( entelecheia ) in association with the matter and the form. Dalam perubahan itu dia
memperkenalkan konsep potensi (dynamis) dan actuality (entelecheia) berkaitan dengan masalah
dan bentuk.
Referring to potentiality, this is what a thing is capable of doing, or being acted upon, if it is not
prevented by something else. Merujuk kepada potensi, ini adalah sesuatu yang mampu
melakukan, atau yang bertindak atas, jika tidak dicegah oleh yang lain. For example, the seed of

36. a plant in the soil is potentially ( dynamei ) plant, and if is not prevented by something, it will
become a plant. Sebagai contoh, benih tanaman di tanah yang berpotensi (dynamei) tanaman, dan
jika tidak dicegah oleh sesuatu, ia akan menjadi tanaman. Potentially beings can either 'act' (
poiein ) or 'be acted upon' ( paschein ), which can be either innate or learned. Berpotensi
makhluk dapat 'bertindak' (poiein) atau 'akan bertindak atas' (paschein), yang dapat berupa asli
atau belajar. For example, the eyes possess the potentiality of sight (innate - being acted upon),
while the capability of playing the flute can be possessed by learning (exercise - acting).
Misalnya, mata memiliki potensi pandangan (lahir - yang bertindak atas), sementara kemampuan
bermain seruling yang dapat dimiliki oleh belajar (latihan - acting).
Actuality is the fulfillment of the end of the potentiality. Actuality adalah pemenuhan dari
potensi akhir. Because the end ( telos ) is the principle of every change, and for the sake of the
end exists potentiality, therefore actuality is the end. Karena akhir (telos) adalah prinsip setiap
perubahan, dan untuk kepentingan akhir ada potensi, karena itu adalah bagian akhir actuality.
Referring then to our previous example, we could say that actuality is when the seed of the plant
becomes a plant. Kemudian merujuk ke contoh kami sebelumnya, kami dapat mengatakan bahwa
bila actuality adalah bibit tanaman yang menjadi tanaman.
" For that for the sake of which a thing is, is its principle, and the becoming is for the sake of the
end; and the actuality is the end, and it is for the sake of this that the potentiality is acquired. For
animals do not see in order that they may have sight, but they have sight that they may see." [ 21 ]
"Untuk itu untuk kepentingan yang satu hal itu, adalah prinsip dan menjadi adalah untuk
kepentingan akhir, dan actuality adalah akhir, dan itu adalah untuk kepentingan ini adalah
potensi yang diperoleh. Untuk hewan tidak melihat, agar mereka dapat melihat, namun mereka
memiliki pandangan bahwa mereka dapat melihat. "[21]
In conclusion, the matter of the house is its potentiality and the form is its actuality.
Kesimpulannya, hal ini di rumah adalah potensi dan formulir adalah actuality. The formal cause (
aitia ) then of that change from potential to actual house, is the reason ( logos ) of the house
builder and the final cause is the end, namely the house itself. Formal menyebabkan (aitia) yang
kemudian berubah dari potensi ke rumah yang sebenarnya, adalah alasan (logo) dari rumah dan
bangunan yang terakhir adalah bagian akhir, yaitu rumah sendiri. Then Aristotle proceeds and
concludes that the actuality is prior to potentiality in formula, in time and in substantiality.
Kemudian hasil Aristotle dan menyimpulkan bahwa sebelum actuality adalah potensi dalam
rumus, dalam waktu dan kekukuhan.
With this definition of the particular substance (ie, matter and form), Aristotle tries to solve the
problem of the unity of the beings, eg , what is that makes the man one? Dengan definisi ini dari
zat tertentu (misalnya, masalah dan bentuk), Aristotle mencoba untuk memecahkan masalah dari
kesatuan dari makhluk, misalnya, apa yang membuat orang itu satu? Since, according to Plato
there are two Ideas: animal and biped, how then is man a unity? Karena, menurut Plato terdapat
dua Ideas: dan binatang berkaki dua, bagaimana manusia itu adalah sebuah kesatuan? However,
according to Aristotle, the potential being (matter) and the actual one (form) are one and the
same thing. [ 22 ] Namun, menurut Aristotle, potensi yang (hal) dan sebenarnya satu (form) dan
merupakan salah satu hal yang sama. [22]

37. Universals and particulars Universals dan fakta-fakta
Main article: Aristotle's theory of universals Artikel utama: Aristotel dari teori
universals
Aristotle's predecessor, Plato, argued that all things have a universal form, which could be either
a property, or a relation to other things. Aristotel dari pendahulunya, Plato, berpendapat bahwa
segala sesuatu yang universal formulir, yang dapat dilakukan secara properti, atau hal lainnya.
When we look at an apple, for example, we see an apple, and we can also analyze a form of an
apple. Ketika kita melihat sebuah apel, misalnya, kita melihat sebuah apel, dan kami juga dapat
menganalisis bentuk apel. In this distinction, there is a particular apple and a universal form of an
apple. Dalam ini, ada khususnya apel dan universal bentuk apel. Moreover, we can place an
apple next to a book, so that we can speak of both the book and apple as being next to each other.
Selain itu, kami dapat meletakkan apel di samping buku, sehingga kami dapat berbicara dari
kedua buku dan apel sebagai berikut satu sama lain.
Plato argued that there are some universal forms that are not a part of particular things. Plato
berpendapat bahwa ada beberapa bentuk universal yang tidak merupakan bagian dari hal-hal
tertentu. For example, it is possible that there is no particular good in existence, but "good" is
still a proper universal form. Bertrand Russell is a contemporary philosopher that agreed with
Plato on the existence of "uninstantiated universals". Misalnya, ada kemungkinan bahwa tidak
ada wujud tertentu baik, tapi "baik" masih benar universal formulir. Bertrand Russell adalah
seorang filsuf kontemporer yang setuju dengan Plato pada keberadaan "uninstantiated
universals".
Aristotle disagreed with Plato on this point, arguing that all universals are instantiated. Aristotle
tidak setuju dengan Plato pada titik ini, argumentasi bahwa semua universals adalah instantiated.
Aristotle argued that there are no universals that are unattached to existing things. Aristotle
berpendapat bahwa tidak ada yang tdk terikat universals untuk hal-hal yang ada. According to
Aristotle, if a universal exists, either as a particular or a relation, then there must have been, must
be currently, or must be in the future, something on which the universal can be predicated.
Menurut Aristotel, jika ada yang universal, baik sebagai tertentu atau hubungan, maka harus
sudah ada, harus saat ini, atau harus di masa depan, sesuatu yang universal dapat predicated.
Consequently, according to Aristotle, if it is not the case that some universal can be predicated to
an object that exists at some period of time, then it does not exist. Akibatnya, menurut Aristotle,
jika tidak ada hal yang universal dapat predicated ke obyek yang ada di beberapa waktu, maka
tidak ada.
One way for contemporary philosophers to justify this position is by asserting the eleatic
principle. Salah satu cara untuk kontemporer filosof untuk membenarkan posisi ini adalah
dengan asserting yang eleatic prinsip.
In addition, Aristotle disagreed with Plato about the location of universals. Selain itu, Aristotle
tidak setuju dengan Plato mengenai lokasi universals. As Plato spoke of the world of the forms, a
location where all universal forms subsist, Aristotle maintained that universals exist within each
thing on which each universal is predicated. Seperti Plato berbicara tentang dunia bentuk-bentuk,

38. lokasi di mana semua bentuk persekot universal, Aristotle dipelihara universals yang ada di
dalam setiap hal yang universal adalah setiap predicated. So, according to Aristotle, the form of
apple exists within each apple, rather than in the world of the forms. Jadi, menurut Aristotle,
bentuk apel yang ada di dalam setiap apel, bukan di dunia bentuk-bentuk.
Biology and medicine Biologi dan obat-obatan
In Aristotelian science, most especially in biology, things he saw himself have stood the test of
time better than his retelling of the reports of others, which contain error and superstition.
Aristotel dalam sains, sebagian besar terutama di biologi, ia melihat dirinya telah berdiri ujian
waktu itu lebih baik daripada retelling dari laporan orang lain, yang mengandung kesalahan dan
takhyul. He dissected animals, but not humans and his ideas on how the human body works have
been almost entirely superseded. Dia dissected hewan, tetapi tidak manusia dan ide-ide tentang
bagaimana tubuh manusia bekerja hampir seluruhnya telah superseded.
Empirical research program Empiris program penelitian
Octopus swimming Kolam ikan gurita
Torpedo fuscomaculata Torpedo fuscomaculata
Aristotle is the earliest natural historian whose work has survived in some detail. Aristotel adalah
awal sejarah alam yang telah bekerja selamat dalam beberapa detail. Aristotle certainly did
research on the natural history of Lesbos , and the surrounding seas and neighbouring areas.
Aristotel pasti melakukan penelitian mengenai sejarah alam Lesbos, dan sekitarnya laut dan
daerah tetangga. The works that reflect this research, such as History of Animals , Generation of
Animals , and Parts of Animals , contain some observations and interpretations, along with
sundry myths and mistakes. Karya-karya yang mencerminkan penelitian ini, seperti Sejarah
Hewan, Generasi dari Binatang, dan Bagian dari Hewan, berisi beberapa observasi dan
interpretasi, bersama dengan berbagai mitos dan kesalahan. The most striking passages are about

39. the sea-life visible from observation on Lesbos and available from the catches of fishermen.
Yang paling mengesankan adalah petikan tentang kehidupan laut terlihat dari pengamatan di
Lesbos dan tersedia dari menangkap dari nelayan. His observations on catfish , electric fish (
Torpedo ) and angler-fish are detailed, as is his writing on cephalopods , namely, Octopus ,
Sepia ( cuttlefish ) and the paper nautilus ( Argonauta argo ). Nya observasi pada catfish, ikan
listrik (Torpedo) dan angler-ikan yang rinci, seperti yang tertulis di cephalopods, yaitu, gurita,
Sepia (sotong) dan karya nautilus (Argonauta Argo). His description of the hectocotyl arm was
about two thousand years ahead of its time, and widely disbelieved until its rediscovery in the
nineteenth century. Nya keterangan hectocotyl lengan adalah sekitar dua ribu tahun dari waktu
ke depan, dan banyak kafir hingga rediscovery di abad kesembilanbelas. He separated the
aquatic mammals from fish, and knew that sharks and rays were part of the group he called
Selachē ( selachians ). [ 23 ] Ia memisah-misah mamalia air dari ikan, dan mengetahui bahwa hiu
dan sinar adalah bagian dari grup tersebut dia Selachē (selachians). [23]
Leopard shark Leopard shark
Another good example of his methods comes from the Generation of Animals in which Aristotle
describes breaking open fertilized chicken eggs at intervals to observe when visible organs were
generated. Satu lagi contoh yang baik itu berasal dari metode Generation dari Binatang yang
melanggar buka Aristotle menjelaskan dibuahi telur ayam pada interval untuk mematuhi terlihat
ketika organ yang dihasilkan.
He gave accurate descriptions of ruminants ' four-chambered fore-stomachs, and of the
ovoviviparous embryological development of the hound shark Mustelus mustelus . [ 24 ] Dia
memberi gambaran akurat ruminants' empat chambered kedepan-stomachs, dan dari
ovoviviparous embryological perkembangan hound hiu Mustelus mustelus. [24]
Classification of living things Klasifikasi makhluk hidup
Aristotle's classification of living things contains some elements which still existed in the
nineteenth century. Aristotle's klasifikasi makhluk hidup berisi beberapa elemen yang masih ada
di abad kesembilanbelas. What the modern zoologist would call vertebrates and invertebrates,
Aristotle called 'animals with blood' and 'animals without blood' (he was not to know that
complex invertebrates do make use of haemoglobin , but of a different kind from vertebrates).
Apa yang modern akan memanggil ahli ilmu hewan invertebrata dan vertebrates, Aristotle
disebut 'binatang dengan darah' dan 'binatang tanpa darah' (dia tidak mengetahui bahwa
invertebrata kompleks dilakukan menggunakan hemoglobin, tetapi dari jenis yang berbeda dari
vertebrates). Animals with blood were divided into live-bearing (humans and mammals), and
egg-bearing (birds and fish). Binatang dengan darah dibagi ke dalam tanah hidup (manusia dan
binatang menyusui), dan telur-bearing (burung dan ikan). Invertebrates ('animals without blood')
are insects, crustacea (divided into non-shelled – cephalopods – and shelled) and testacea
(molluscs). Invertebrata ( 'hewan tanpa darah') adalah serangga, crustacea (dibagi menjadi non-

40. dimeriami - cephalopods - dan dimeriami) dan testacea (molluscs). In some respects, this
incomplete classification is better than that of Linnaeus , who crowded the invertebrata together
into two groups, Insecta and Vermes (worms). Dalam beberapa hal, ini tidak lengkap klasifikasi
lebih baik daripada yang Linnaeus, yang ramai yang sama invertebrata ke dalam dua kelompok,
Insecta dan Vermes (cacing).
For Charles Singer , "Nothing is more remarkable than [Aristotle's] efforts to [exhibit] the
relationships of living things as a scala naturae " [ 23 ] Aristotle's History of Animals classified
organisms in relation to a hierarchical " Ladder of Life " ( scala naturae ), placing them
according to complexity of structure and function so that higher organisms showed greater
vitality and ability to move. [ 25 ] Untuk Charles Singer, "Tidak ada yang lebih hebat daripada
[Aristotle's] upaya untuk [pameran] hubungan hidup sebagai sesuatu scala naturae" [23]
Aristotle's Sejarah Binatang tergolong organisme dalam kaitannya dengan sebuah hirarki
"Ladder of Life" (scala naturae ), menempatkan mereka sesuai dengan kompleksitas struktur
dan fungsi yang lebih tinggi sehingga organisme yang lebih besar menunjukkan kekuatan dan
kemampuan untuk bergerak. [25]
Aristotle believed that intellectual purposes, ie, formal causes , guided all natural processes.
Aristotle percaya bahwa intelektual tujuan, yakni penyebab formal, petunjuk semua proses alam.
Such a teleological view gave Aristotle cause to justify his observed data as an expression of
formal design. Seperti teleologi melihat memberi Aristotel untuk membenarkan menyebabkan ia
amati data sebagai ekspresi formal desain. Noting that "no animal has, at the same time, both
tusks and horns," and "a single-hooved animal with two horns I have never seen," Aristotle
suggested that Nature, giving no animal both horns and tusks, was staving off vanity, and giving
creatures faculties only to such a degree as they are necessary. Mencatat bahwa "tidak memiliki
hewan, pada saat yang sama, baik tusks dan tanduk," dan "satu-hooved hewan dengan dua
tanduk saya tidak pernah melihat," Aristotle bahwa Alam, sehingga tidak ada hewan dan kedua
tanduk tusks, adalah staving off batil, dan memberikan makhluk fakultas seperti itu hanya untuk
mendapatkan gelar seperti yang diperlukan. Noting that ruminants had a multiple stomachs and
weak teeth, he supposed the first was to compensate for the latter, with Nature trying to preserve
a type of balance. [ 26 ] Bahwa ruminants memiliki beberapa stomachs dan lemah gigi, dia
seharusnya pertama adalah untuk mengimbangi kedua, Alam dengan mencoba untuk
melestarikan jenis keseimbangan. [26]
In a similar fashion, Aristotle believed that creatures were arranged in a graded scale of
perfection rising from plants on up to man, the scala naturae or Great Chain of Being . [ 27 ] His
system had eleven grades, arranged according "to the degree to which they are infected with
potentiality", expressed in their form at birth. Dengan gaya yang sama, Aristotle percaya bahwa
alam yang diatur dalam skala yang dinilai kesempurnaan naik dari tanaman di atas manusia,
yang scala naturae atau Great Chain of Being. [27] Ia telah sebelas sistem nilai, diatur sesuai
"dengan derajat ke mereka yang terinfeksi dengan potensi ", yang dinyatakan dalam formulir
mereka saat lahir. The highest animals laid warm and wet creatures alive, the lowest bore theirs
cold, dry, and in thick eggs. Tertinggi diletakkan binatang hangat dan basah makhluk hidup,
yang terendah membosankan mereka dingin, kering, dan tebal telur.
Theory of biological forms and souls Teori biologis bentuk dan jiwa

41. Aristotle also held that the level of a creature's perfection was reflected in its form, but not
preordained by that form. Aristotle juga menyatakan bahwa tingkat kesempurnaan dari makhluk
yang telah tercermin dalam bentuk, tetapi tidak preordained oleh formulir. Ideas like this, and his
ideas about souls, are not regarded as science at all in modern times. Ide seperti ini, dan gagasan
tentang jiwa, tidak dianggap sebagai ilmu pengetahuan sama sekali dalam modern.
He placed emphasis on the type(s) of soul an organism possessed, asserting that plants possess a
vegetative soul, responsible for reproduction and growth, animals a vegetative and a sensitive
soul, responsible for mobility and sensation, and humans a vegetative, a sensitive, and a rational
soul, capable of thought and reflection. [ 28 ] Dia ditempatkan pada jenis (s) dari sebuah jiwa
organisme gila, asserting tanaman yang memiliki jiwa vegetatif, bertanggung jawab untuk
pertumbuhan dan reproduksi, binatang dan tumbuhan yang sensitif jiwa, yang bertanggung
jawab untuk mobilitas dan sensasi, dan manusia yang vegetatif, yang sensitif , dan jiwa yang
rasional, mampu berpikir dan refleksi. [28]
Aristotle, in contrast to earlier philosophers, but in accordance with the Egyptians, placed the
rational soul in the heart, rather than the brain. [ 29 ] Notable is Aristotle's division of sensation and
thought, which generally went against previous philosophers, with the exception of Alcmaeon .
[ 30 ] Aristotle, dalam kontras ke filosof sebelumnya, tetapi sesuai dengan orang-orang Mesir,
meletakkan jiwa rasional di jantung, bukan otak. [29] penting adalah Aristotle's pembagian sensasi
dan pikiran, yang biasanya pergi terhadap filosof sebelumnya, kecuali dari Alcmaeon. [30]
His analysis of procreation is frequently criticized on the grounds that it presupposes an active,
ensouling masculine element bringing life to an inert, passive, lumpen female element; it is on
these grounds that Aristotle is considered by some feminist critics to have been a misogynist . [ 31 ]
Nya analisis penghasilan sering dikritik atas dasar bahwa presupposes aktif, maskulin ensouling
elemen membawa kehidupan yang malas, pasif, elemen lumpen perempuan, yang berada di dasar
bahwa Aristotle ini dianggap oleh beberapa kritikus feminis yang telah orang yg membantah
perkawinan. [31]
Aristotle's successor: Theophrastus Aristotle's penerus: Theophrastus

42. Frontispiece to a 1644 version of the expanded and illustrated edition of Historia Plantarum (ca.
1200), which was originally written around 200 BC Muka ke 1644 versi yang diperluas dan
ilustrasi edisi Historia Plantarum (ca. 1200), yang pada awalnya ditulis sekitar 200 SM
Main articles: Theophrastus and Historia Plantarum Artikel utama: Theophrastus dan
Historia Plantarum
Aristotle's successor at the Lyceum , Theophrastus , wrote a series of books on botany—the
History of Plants —which survived as the most important contribution of antiquity to botany,
even into the Middle Ages . Aristotle's penerus di kamar bacaan, Theophrastus, menulis
sejumlah buku yang di-botani Sejarah Tanaman-yang bertahan sebagai yang paling penting
kontribusi ke botani jaman dahulu, bahkan ke dalam abad. Many of Theophrastus' names survive
into modern times, such as carpos for fruit, and pericarpion for seed vessel. Banyak dari
Theophrastus nama menjadi hidup modern, seperti carpos untuk buah-buahan, dan bibit untuk
pericarpion kapal.
Rather than focus on formal causes, as Aristotle did, Theophrastus suggested a mechanistic
scheme, drawing analogies between natural and artificial processes, and relying on Aristotle's
concept of the efficient cause . Daripada fokus pada menyebabkan formal, seperti Aristotle did,
Theophrastus menyarankan sebuah skema mechanistic, drawing analogies antara alam dan
buatan proses, dan mengandalkan Aristotle's konsep menyebabkan efisien. Theophrastus also
recognized the role of sex in the reproduction of some higher plants, though this last discovery
was lost in later ages. [ 32 ] Theophrastus juga mengakui peran seks dalam reproduksi dari
beberapa tanaman yang lebih tinggi, namun penemuan terakhir ini telah hilang dalam waktu usia.
[32]
Influence on Hellenistic medicine Pengaruh obat pada Helenistik
For more details on this topic, see Medicine in ancient Greece . Untuk informasi lebih
rinci tentang topik ini, lihat di Pengobatan Yunani kuno.
After Theophrastus, the Lyceum failed to produce any original work. Setelah Theophrastus,
kamar bacaan yang gagal untuk menghasilkan suatu karya asli. Though interest in Aristotle's
ideas survived, they were generally taken unquestioningly. [ 33 ] It is not until the age of
Alexandria under the Ptolemies that advances in biology can be again found. Walaupun minat
Aristotel gagasan selamat, mereka umumnya diambil unquestioningly. [33] Ia tidak sampai usia
Iskandariyah di bawah Ptolemies bahwa kemajuan biologi dapat ditemukan lagi.
The first medical teacher at Alexandria Herophilus of Chalcedon , corrected Aristotle, placing
intelligence in the brain, and connected the nervous system to motion and sensation. Pertama
medis guru di Alexandria Herophilus dari Chalcedon, dikoreksi Aristotel, menempatkan intelijen
di otak, dan sistem saraf yang terhubung ke gerakan dan sensasi. Herophilus also distinguished
between veins and arteries , noting that the latter pulse while the former do not. [ 34 ] Though a
few ancient atomists such as Lucretius challenged the teleological viewpoint of Aristotelian ideas
about life, teleology (and after the rise of Christianity, natural theology ) would remain central to
biological thought essentially until the 18th and 19th centuries. Ernst Mayr claimed that there
was "nothing of any real consequence in biology after Lucretius and Galen until the

43. Renaissance." [ 35 ] Aristotle's ideas of natural history and medicine survived, but they were
generally taken unquestioningly. [ 36 ] Herophilus juga dibezakan antara veins dan arteries,
mencatat bahwa kedua pulse sementara mantan don't. [34] Walaupun beberapa kuno atomists
seperti Lucretius cacat yang teleologi segi Aristotel ide tentang kehidupan, teleologi (dan setelah
kebangkitan Kekristianan, alam teologi) akan tetap pusat ke biologi pemikiran dasarnya sampai
abad 18. dan 19.. Ernst Mayr mengklaim bahwa ada "apa-apa dari segala konsekuensi nyata
dalam biologi dan Lucretius setelah Galen hingga Renaissance." [35] Aristotle gagasan sejarah
alam dan obat-obatan selamat , namun mereka umumnya diambil unquestioningly. [36]
Practical Philosophy Filosofi praktis
Ethics Etika
Main article: Aristotelian ethics Artikel utama: Aristotel etika
Aristotle considered ethics to be a practical science, ie, one mastered by doing rather than merely
reasoning. Aristotel dianggap etika menjadi ilmu yang praktis, misalnya, dikuasai oleh satu
daripada hanya melakukan reasoning. Further, Aristotle believed that ethical knowledge is not
certain knowledge (such as metaphysics or epistemology ) but is general knowledge.
Selanjutnya, Aristotle percaya bahwa pengetahuan adalah tidak etis pengetahuan tertentu (seperti
metafisika atau epistemologi) tetapi adalah pengetahuan umum. He wrote several treatises on
ethics, including most notably, Nichomachean Ethics , in which he outlines what is commonly
called virtue ethics . Dia menulis beberapa treatises pada etika, termasuk terutama, Etika
Nichomachean, di mana dia garis besar apa yang sering disebut keutamaan etika.
Aristotle taught that virtue has to do with the proper function of a thing. Aristotel mengajarkan
bahwa kebaikan harus dilakukan dengan benar fungsi apapun. An eye is only a good eye in so
much as it can see, because the proper function of an eye is sight. Mata yang hanya baik di mata
banyak karena dapat melihat, karena fungsi yang benar adalah pandangan mata. Aristotle
reasoned that man must have a function uncommon to anything else, and that this function must
be an activity of the soul. Aristotel beralasan bahwa manusia harus memiliki fungsi jarang hal
yang lain, dan fungsi ini harus merupakan kegiatan jiwa. Aristotle identified the best activity of
the soul as eudaimonia : a happiness or joy that pervades the good life. Aristotel mengidentifikasi
aktivitas terbaik jiwa sebagai eudaimonia: suatu kebahagiaan atau sukacita yang pervades
kehidupan yang baik. Aristotle taught that to achieve the good life, one must live a balanced life
and avoid excess. Aristotel mengajarkan bahwa untuk mencapai kehidupan yang baik, kita harus
hidup yang seimbang dan menghindari kelebihan. This balance, he taught, varies among
different persons and situations, and exists as a golden mean between two vices - one an excess
and one a deficiency. Keseimbangan ini, ia mengajar, bervariasi antara orang yang berbeda dan
situasi, dan ada sebagai emas berarti antara dua vices - satu kelebihan dan kekurangan yang satu.
Politics Politik
Main article: Politics (Aristotle) Artikel utama: Politik (Aristotle)

44. In addition to his works on ethics, which address the individual, Aristotle addressed the city in
his work titled Politics . Selain karya-karyanya pada etika, yang masing-masing alamat, Aristotle
dialamatkan kota dalam karyanya berjudul Politik. Aristotle's conception of the city is organic,
and he is considered one of the first to conceive of the city in this manner. [ 37 ] Aristotle
considered the city to be a natural community. Aristotle's konsepsi kota adalah organik, dan dia
dianggap salah satu yang pertama untuk menyusun kota dengan cara ini. [37] Aristotle dianggap
kota menjadi alam masyarakat. Moreover, he considered the city to be prior to the family which
in turn is prior to the individual, ie, last in the order of becoming, but first in the order of being .
Selain itu, ia menganggap kota sebelum menjadi keluarga yang pada gilirannya adalah sebelum
individu, misalnya, yang terakhir dalam rangka menjadi, tetapi dalam urutan pertama sebagai. He
is also famous for his statement that "man is by nature a political animal." Dia juga terkenal atas
pernyataan bahwa "manusia itu oleh alam politik binatang." Aristotle conceived of politics as
being like an organism rather than like a machine , and as a collection of parts none of which can
exist without the others. Aristotel disusun sebagai politik seperti organisme daripada seperti
komputer, dan sebagai kumpulan bagian-bagian tidak ada yang bisa ada tanpa yang lain.
It should be noted that the modern understanding of a political community is that of the state.
Perlu dicatat bahwa modern pemahaman politik masyarakat adalah bahwa negara. However, the
state was foreign to Aristotle. Namun, negara asing itu ke Aristotle. He referred to political
communities as cities. Dia disebut sebagai politik masyarakat kota. Aristotle understood a city as
a political "partnership" and not one of a social contract (or compact) or a political community as
understood by Niccolò Machiavelli . Aristotel dipahami sebagai sebuah kota politik "kemitraan"
dan tidak satu dari kontrak sosial (atau kompak) atau masyarakat politik sebagai dipahami oleh
Niccolò Machiavelli. Subsequently, a city is created not to avoid injustice or for economic
stability , but rather to live a good life: "The political partnership must be regarded, therefore, as
being for the sake of noble actions, not for the sake of living together" . Kemudian, kota yang
dibuat bukan untuk menghindari ketidakadilan atau untuk stabilitas ekonomi, tetapi untuk hidup
kehidupan yang baik: "The kemitraan politik harus dipandang, oleh karena itu, karena untuk
kepentingan mulia tindakan, bukan untuk kepentingan hidup bersama" . This can be
distinguished from the social contract theory which individuals leave the state of nature because
of "fear of violent death" or its "inconveniences." [ 38 ] Ini dapat dibedakan dari teori kontrak
sosial yang individu meninggalkan negara alam karena "kekerasan takut mati" atau
"inconveniences." [38]
Rhetoric and poetics Retorika dan poetics
Main articles: Rhetoric (Aristotle) and Poetics (Aristotle) Artikel utama: retorika
(Aristotle) dan Poetics (Aristotle)
Aristotle considered epic poetry , tragedy, comedy, dithyrambic poetry and music to be
imitative , each varying in imitation by media, object, and manner. [ 39 ] For example, music
imitates with the media of rhythm and harmony, whereas dance imitates with rhythm alone, and
poetry with language. Aristotel dianggap puisi epik, tragedi, komedi, puisi bersifat puji-pujian
dan musik yang akan tiruan, masing-masing di imitasi oleh berbagai media, obyek, dan cara. [39]
Misalnya, musik imitates dengan media ritme dan harmoni, sedangkan tarian imitates dengan
irama saja, dan puisi dengan bahasa. The forms also differ in their object of imitation. Formulir

45. juga berbeda dalam objek imitasi. Comedy, for instance, is a dramatic imitation of men worse
than average; whereas tragedy imitates men slightly better than average. Komedi, misalnya,
adalah dramatis imitasi laki-laki lebih buruk daripada rata-rata; tragedi imitates sedangkan laki-laki
sedikit lebih baik dari rata-rata. Lastly, the forms differ in their manner of imitation -
through narrative or character, through change or no change, and through drama or no drama. [ 40 ]
Aristotle believed that imitation is natural to mankind and constitutes one of mankind's
advantages over animals. [ 41 ] Terakhir, bentuk-bentuk yang berbeda dalam cara mereka yang
imitasi - melalui cerita atau karakter, melalui perubahan atau tidak berubah, dan tidak melalui
drama atau drama. [40] Aristotle percaya bahwa imitasi adalah alam kepada umat manusia dan
merupakan salah satu keunggulan dari manusia atas binatang. [ 41]
While it is believed that Aristotle's Poetics comprised two books - one on comedy and one on
tragedy - only the portion that focuses on tragedy has survived. Meskipun diyakini bahwa
Aristotle Poetics terdiri dari dua buku - satu di komedi dan satu tragedi - hanya porsi yang
berfokus pada tragedi telah bertahan. Aristotle taught that tragedy is composed of six elements:
plot-structure, character, style, spectacle, and lyric poetry. [ 42 ] The characters in a tragedy are
merely a means of driving the story; and the plot, not the characters, is the chief focus of tragedy.
Aristotel diajarkan tragedi yang terdiri dari enam elemen: plot-struktur, karakter, gaya, tontonan,
puisi dan sajak. [42] Karakter dalam tragedi hanya sarana untuk mengemudi cerita, dan plot, bukan
karakter, akan dengan fokus utama dari tragedi. Tragedy is the imitation of action arousing pity
and fear, and is meant to effect the catharsis of those same emotions. Tragedi adalah imitasi dari
tindakan arousing kasihan dan takut, dan efek yang dimaksudkan untuk pembersihan emosi dari
orang-orang yang sama. Aristotle concludes Poetics with a discussion on which, if either, is
superior: epic or tragic mimesis . Aristotle Poetics menyimpulkan dengan suatu diskusi di mana,
jika salah satu, yang unggul: epic tragis atau peniruan. He suggests that because tragedy
possesses all the attributes of an epic, possibly possesses additional attributes such as spectacle
and music, is more unified, and achieves the aim of its mimesis in shorter scope, it can be
considered superior to epic. [ 43 ] Dia menyarankan agar tragedi karena memiliki semua atribut
yang epic, kemungkinan memiliki atribut tambahan seperti tontonan dan musik, lebih kompak,
dan mencapai tujuan dari peniruan dalam lingkup yang lebih singkat, dapat dianggap unggul dari
epos. [43]
Aristotle was a keen systematic collector of riddles, folklore, and proverbs; he and his school had
a special interest in the riddles of the Delphic Oracle and studied the fables of Aesop . [ 44 ]
Aristotle adalah seorang kolektor keen sistematis dari riddles, cerita rakyat, dan peribahasa; dia
sekolah dan memiliki minat khusus dalam riddles dari Delphic Oracle dan mempelajari fables
dari Aesop. [44]
The loss of his works Hilangnya karya-karyanya
According to a distinction that originates with Aristotle himself, his writings are divisible into
two groups: the "exoteric" and the "esoteric". [ 45 ] Most scholars have understood this as a
distinction between works Aristotle intended for the public (exoteric), and the more technical
works (esoteric) intended for the narrower audience of Aristotle's students and other
philosophers who were familiar with the jargon and issues typical of the Platonic and
Aristotelian schools. Menurut sebuah perbedaan yang berasal Aristotel dengan dirinya sendiri,

46. tulisannya yang dibagi ke dalam dua kelompok yang "dpt dipahami orang banyak" dan
"esoterik". [45] Sebagian besar ulama telah dipahami sebagai perbezaan antara karya Aristotel
ditujukan bagi masyarakat (dpt dipahami orang banyak), dan bekerja lebih teknis (esoterik) yang
ditujukan untuk pemirsa yang sempit Aristotel dari mahasiswa dan filosof lainnya yang akrab
dengan jargon dan isu-isu yang bersifat khas dan Aristotel sekolah. Another common assumption
is that none of the exoteric works is extant - that all of Aristotle's extant writings are of the
esoteric kind. Lainnya adalah asumsi bahwa tidak ada yang dpt dipahami orang banyak bekerja
adalah wujud - bahwa semua masih ada tulisan-tulisan dari Aristotle merupakan jenis batin.
Current knowledge of what exactly the exoteric writings were like is scant and dubious, though
many of them may have been in dialogue form. Peristiwa pengetahuan tentang apa yang tepat dpt
dipahami orang banyak tulisan-tulisan yang seperti itu dan sedikit ragu-ragu, walaupun banyak
dari mereka mungkin telah dalam bentuk dialog. ( Fragments of some of Aristotle's dialogues
have survived.) Perhaps it is to these that Cicero refers when he characterized Aristotle's writing
style as "a river of gold"; [ 46 ] it is hard for many modern readers to accept that one could
seriously so admire the style of those works currently available to us. [ 47 ] However, some modern
scholars have warned that we cannot know for certain that Cicero's praise was reserved
specifically for the exoteric works; a few modern scholars have actually admired the concise
writing style found in Aristotle's extant works. [ 48 ] (Fragmen beberapa Aristotle's dialog yang
bertahan hidup.) Mungkin hal ini adalah untuk yang Cicero merujuk ketika ia Aristotel
karakteristik dari gaya penulisan sebagai "sungai emas"; [46] sulit bagi banyak pembaca modern
untuk menerima satu yang bisa jadi serius mengagumi gaya yang bekerja saat ini tersedia bagi
kami. [47] Namun, beberapa ulama modern ada peringatan bahwa kami tidak dapat mengetahui
dengan pasti bahwa dari Cicero telah memuji reserved khusus untuk bekerja dpt dipahami orang
banyak; beberapa ulama modern yang benar-benar penghargaan yang ringkas menulis gaya
ditemukan Aristotle's wujud dalam bekerja. [48]
One major question in the history of Aristotle's works, then, is how were the exoteric writings all
lost, and how did the ones we now possess come to us? [ 49 ] The story of the original manuscripts
of the esoteric treatises is described by Strabo in his Geography and Plutarch in his Parallel
Lives . [ 50 ] The manuscripts were left from Aristotle to his successor Theophrastus , who in turn
willed them to Neleus of Scepsis . Satu pertanyaan besar dalam sejarah Aristotle's bekerja, maka
itu adalah bagaimana semua tulisannya dpt dipahami orang banyak yang hilang, dan bagaimana
yang kita miliki sekarang datang kepada kami? [49] Cerita yang asli manuskrip dari esoterik
treatises dijelaskan oleh Strabo di Geografi dan Plutarch di Parallel Lives. [50] The manuskrip itu
kiri dari Aristotel kepada penggantinya Theophrastus, yang pada gilirannya menghendaki
mereka untuk Neleus dari Scepsis. Neleus supposedly took the writings from Athens to Scepsis ,
where his heirs let them languish in a cellar until the first century BC, when Apellicon of Teos
discovered and purchased the manuscripts, bringing them back to Athens. Neleus diduga
mengambil tulisan-tulisan dari Jakarta ke Scepsis, di mana ia ahli waris hendaklah mereka
tersiksa dalam gudang sampai abad pertama SM, ketika Apellicon dari Teos menemukan dan
membeli manuskrip, membawa mereka kembali ke Jakarta. According to the story, Apellicon
tried to repair some of the damage that was done during the manuscripts' stay in the basement,
introducing a number of errors into the text. Menurut cerita, Apellicon berusaha untuk
memperbaiki beberapa kerusakan yang telah dilakukan selama manuskrip 'tinggal di basement,
memperkenalkan sejumlah kesalahan ke dalam teks. When Lucius Cornelius Sulla occupied
Athens in 86 BC, he carried off the library of Apellicon to Rome , where they were first

47. published in 60 BC by the grammarian Tyrannion of Amisus and then by philosopher
Andronicus of Rhodes . Ketika Lucius Cornelius Sulla diduduki Athena di 86 SM, ia dibawa
keluar dari perpustakaan dari Apellicon ke Roma, di mana mereka pertama kali diterbitkan
dalam 60 SM oleh ahli tatabahasa Tyrannion dari Amisus kemudian oleh filsuf Andronicus of
Rhodes.
Carnes Lord attributes the popular belief in this story to the fact that it provides "the most
plausible explanation for the rapid eclipse of the Peripatetic school after the middle of the third
century, and for the absence of widespread knowledge of the specialized treatises of Aristotle
throughout the Hellenistic period, as well as for the sudden reappearance of a flourishing
Aristotelianism during the first century BC" [ 51 ] Lord voices a number of reservations concerning
this story, however. Carnes Tuhan atribut yang kepercayaan ini ke dalam kenyataan bahwa ia
menyediakan "penjelasan yang paling masuk akal untuk cepat gerhana dari Peripatetic sekolah
setelah bagian tengah abad ketiga, dan tidak adanya pengetahuan yang luas dari treatises khusus
dari seluruh Aristotel pada periode Helenistik, dan juga untuk ulangan kemunculan mendadak
dari Aristotelianism maju pada abad pertama SM "[51] Tuhan suara sejumlah pemesanan tentang
berita ini, namun. First, the condition of the texts is far too good for them to have suffered
considerable damage followed by Apellicon's inexpert attempt at repair. Pertama, kondisi teks
jauh terlalu bagus bagi mereka untuk memiliki banyak menderita kerusakan diikuti oleh
Apellicon dari pada upaya perbaikan tdk ahli. Second, there is "incontrovertible evidence," Lord
says, that the treatises were in circulation during the time in which Strabo and Plutarch suggest
they were confined within the cellar in Scepsis. Kedua, ada "tdk dpt dibantah bukti," Tuhan
mengatakan, bahwa dalam sirkulasi treatises yang selama ini di mana Strabo dan Plutarch
menyarankan mereka dibatasi di dalam gudang di Scepsis. Third, the definitive edition of
Aristotle's texts seems to have been made in Athens some fifty years before Andronicus
supposedly compiled his. Ketiga, pasti edisi Aristotel dari teks seolah-olah telah dibuat di Jakarta
beberapa lima puluh tahun sebelum Andronicus diduga ia dikompilasi. And fourth, ancient
library catalogues predating Andronicus' intervention list an Aristotelean corpus quite similar to
the one we currently possess. Dan keempat, perpustakaan kuno predating catalogues Andronicus'
intervensi daftar Aristotel corpus yang cukup mirip dengan yang kami miliki saat ini. Lord sees a
number of post-Aristotelean interpolations in the Politics , for example, but is generally
confident that the work has come down to us relatively intact. Tuhan melihat sejumlah pos-
Aristotel interpolations di Politik, misalnya, tetapi pada umumnya yakin bahwa pekerjaan telah
turun kepada kita relatif utuh.
As the influence of the falsafa grew in the West, in part due to Gerard of Cremona 's translations
and the spread of Averroism , the demand for Aristotle's works grew. William of Moerbeke
translated a number of them into Latin. Sebagai pengaruh yang falsafa dibesarkan di Barat,
sebagian disebabkan oleh Gerard dari Cremona 's terjemahan dan penyebaran Averroism,
permintaan Aristotle's works berkembang. Moerbeke William dari sejumlah diterjemahkan ke
dalam bahasa Latin. When Thomas Aquinas wrote his theology , working from Moerbeke's
translations, the demand for Aristotle's writings grew and the Greek manuscripts returned to the
West, stimulating a revival of Aristotelianism in Europe , and ultimately revitalizing European
thought through Muslim influence in Spain to fan the embers of the Renaissance. Ketika Thomas
Aquinas, menulis teologi, bekerja dari Moerbeke's Terjemahan, permintaan Aristotle's tumbuh
dan tulisan-tulisan Yunani manuskrip dikembalikan ke Barat, yang merangsang kembali dari

48. Aristotelianism di Eropa, dan akhirnya kembali pemikiran Eropa melalui pengaruh Muslim di
Spanyol untuk membuat embers dari the Renaissance.
Legacy Legacy
Early Islamic portrayal of Aristotle Islam dari awal memerankan Aristotel
Aristotle portrayed in the 1493 Nuremberg Chronicle as a 15th-century-AD scholar. Aristotel
digambarkan di 1493 Nurnberg babad sebagai abad ke-15.-AD sarjana.
Twenty-three hundred years after his death, Aristotle remains one of the most influential people
who ever lived. Tiga ratus dua puluh tahun setelah kematiannya, Aristotle tetap salah satu orang
yang paling berpengaruh yang pernah hidup. He was the founder of formal logic , pioneered the
study of zoology , and left every future scientist and philosopher in his debt through his
contributions to the scientific method. [ 52 ] [ 53 ] Despite these accolades, many of Aristotle's errors
held back science considerably. Bertrand Russell notes that "almost every serious intellectual
advance has had to begin with an attack on some Aristotelian doctrine". Dia adalah pendiri
formal logika, memelopori ilmu zoology, dan kiri depan setiap filsuf dan ilmuwan di melalui
hutang kepada metode ilmiah. [52] [53] Walaupun accolades ini, banyak dari kesalahan Aristotle's
diadakan kembali ilmu sangat . Bertrand Russell catatan bahwa "hampir setiap muka serius
intelektual telah mulai dengan serangan pada beberapa Aristotel doktrin". Russell also refers to
Aristotle's ethics as "repulsive", and calls his logic "as definitely antiquated as Ptolemaic
astronomy". Russell juga merujuk kepada Aristotel etika sebagai "menjijikkan", dan panggilan-
Nya logika "sebagai definately antiquated sebagai Ptolemaic astronomi". Russell notes that these

49. errors make it difficult to do historical justice to Aristotle, until one remembers how large of an
advance he made upon all of his predecessors. [ 54 ] Russell catatan bahwa kesalahan ini sulit
untuk melakukan sejarah keadilan untuk Aristotel, hingga salah satu cara mengingat besar yang
dibuat setelah sebelumnya dia segala pendahulu. [54]
The immediate influence of Aristotle's work was felt as the Lyceum grew into the Peripatetic
school . Langsung pengaruh Aristotle's merasa telah bekerja sebagai tumbuh ke dalam kamar
bacaan Peripatetic sekolah. Aristotle's notable students included Aristoxenus , Dicaearchus ,
Demetrius of Phalerum , Eudemos of Rhodes , Harpalus , Hephaestion , Meno , Mnason of
Phocis , Nicomachus , and Theophrastus . Aristotle's terkemuka siswa termasuk Aristoxenus,
Dicaearchus, Demetrius dari Phalerum, Eudemos dari Rhodes, Harpalus, Hephaestion, meno,
Mnason dari Phocis, Nicomachus, dan Theophrastus. Aristotle's influence over Alexander the
Great is seen in the latter's bringing with him on his expedition a host of zoologists, botanists,
and researchers. Aristotel mempengaruhi lebih dari Alexander the Great terlihat di kemudian dari
membawa bersamanya pada ekspedisi serangkaian zoologists, botanists, dan peneliti. He had
also learned a great deal about Persian customs and traditions from his teacher. Dia juga belajar
banyak sekali tentang adat dan tradisi Persia dari guru. Although his respect for Aristotle was
diminished as his travels made it clear that much of Aristotle's geography was clearly wrong,
when the old philosopher released his works to the public, Alexander complained "Thou hast not
done well to publish thy acroamatic doctrines; for in what shall I surpass other men if those
doctrines wherein I have been trained are to be all men's common property?" [ 55 ] Walaupun ia
menghormati Aristotle yg dikecilkan adalah sebagai perjalanan menjadi jelas bahwa banyak
Aristotle's geografi itu jelas salah, ketika dirilis filsuf lama karya-karyanya ke masyarakat,
Alexander mengeluhkan "Engkau tidak dilakukan dengan baik untuk menerbitkan acroamatic
doktrin-Mu, sebab apa akan saya melebihi orang lain jika mereka doktrin dimana saya telah
dilatih akan semua laki-laki milik umum? "[55]
Aristotle is referred to as "The Philosopher" by Scholastic thinkers such as Thomas Aquinas .
Aristotel disebut sebagai "The Philosopher" oleh sekolah pemikir seperti Thomas Aquinas. See
Summa Theologica , Part I, Question 3, etc. These thinkers blended Aristotelian philosophy with
Christianity, bringing the thought of Ancient Greece into the Middle Ages. Lihat Summa
Theologica, Bagian I, Pertanyaan 3, dll ini pemikir dijus Aristotel filsafat dengan agama
Kristian, membawa pemikiran Yunani Kuno ke dalam abad. It required a repudiation of some
Aristotelian principles for the sciences and the arts to free themselves for the discovery of
modern scientific laws and empirical methods. Itu diperlukan sebuah penolakan beberapa prinsip
Aristotel untuk ilmu dan seni untuk membebaskan diri untuk penemuan ilmiah modern hukum
dan metode empiris. The medieval English poet Chaucer describes his student as being happy by
having Pada abad pertengahan Inggris penyair Chaucer menjelaskan kepada siswa sebagai
senang dengan
At his bedded hed Tidur di hed
Twenty books clothed in blake or red Dua puluh dalam buku clothed Blake atau merah
Of Aristotle and his philosophie Of Aristotle dan Philosophie
The Italian poet Dante says of Aristotle in the first circles of hell , Italia penyair Dante
mengatakan dari Aristotel di kalangan pertama dari neraka,

50. I saw the Master there of those who know, Master aku melihat ada orang-orang yang
tahu,
Amid the philosophic family, Di tengah keluarga yang filosofis,
By all admired, and by all reverenced; Oleh semua penghargaan, dan oleh semua
reverenced;
There Plato too I saw, and Socrates, Ada juga aku melihat Plato, dan Socrates,
Who stood beside him closer than the rest. Siapa yang berdiri di samping dia lebih dekat
dari sisanya.
The German philosopher Friedrich Nietzsche has been said to have taken nearly all of his
political philosophy from Aristotle. [ 56 ] However implausible this is, it is certainly the case that
Aristotle's rigid separation of action from production, and his justification of the subservience of
slaves and others to the virtue - or arete - of a few justified the ideal of aristocracy. Filsuf Jerman
Friedrich Nietzsche telah dikatakan telah mengambil hampir segala filsafat politik dari Aristotle.
[56] Namun implausible ini, adalah hal yang pasti dari Aristotel kaku pemisahan dari tindakan
produksi, dan justifikasi tentang sikap dari budak dan lain-lain kepada kebaikan - atau arete -
dari beberapa dibenarkan yang ideal dari aristokrasi. It is Martin Heidegger , not Nietzsche, who
elaborated a new interpretation of Aristotle, intended to warrant his deconstruction of scholastic
and philosophical tradition. Ia adalah Martin Heidegger, bukan Nietzsche, yang dijabarkan baru
interpretasi dari Aristotel, dimaksudkan untuk menjamin his deconstruction dari tradisi ilmiah
dan filosofis. More recently, Alasdair MacIntyre has attempted to reform what he calls the
Aristotelian tradition in a way that is anti-elitist and capable of disputing the claims of both
liberals and Nietzscheans. [ 57 ] Lebih baru-baru ini, Alasdair MacIntyre telah berusaha untuk
memperbaiki apa yang dia panggilan Aristotel tradisi dengan cara yang anti-elitist dan mampu
disputing klaim kedua Liberals dan Nietzscheans. [57]
List of Aristotle's works Daftar Aristotle's works
Main article: Corpus Aristotelicum Artikel utama: Corpus Aristotelicum
Notes and References Catatan dan Referensi
1. ^ Jonathan Barnes , "Life and Work" in The Cambridge Companion to Aristotle (1995),
p. ^ Jonathan Barnes, "Life dan Work" dalam The Cambridge Companion to Aristotle
(1995), hal 9.
2. ^ McLeish, Kenneth (1999). Aristotle: The Great Philosophers . ^ McLeish, Kenneth
(1999). Aristotle: The Great filosof. Routledge. Routledge. p. 5. ISBN 0-415-92392-1 .
hal 5. ISBN 0-415-92392-1.
3. ^ Bertrand Russell, "A History of Western Philosophy", Simon & Schuster, 1972 ^
Bertrand Russell, "A History of Western Philosophy", Simon & Schuster, 1972
4. ^ Peter Green, Alexander of Macedon , 1991 University of California Press, Ltd. Oxford,
England. ^ Peter Green, Alexander dari Macedon, 1991 University of California Press,
Ltd Oxford, Inggris. Library of Congress Cataloging-in-Publication Data, p.58-59
Library of Congress Cataloging-in-Publication Data, hal.58-59

51. 5. ^ Peter Green, Alexander of Macedon , 1991 University of California Press, Ltd. Oxford,
England. ^ Peter Green, Alexander dari Macedon, 1991 University of California Press,
Ltd Oxford, Inggris. Library of Congress Cataloging-in-Publication Data, p.379,459
Library of Congress Cataloging-in-Publication Data, p.379459
6. ^ William George Smith, Dictionary of Greek and Roman Biography and Mythology ,
vol. ^ George William Smith, Yunani dan Kamus Biografi dan Mitologi Romawi, vol. 3,
p. 3, mukasurat 88 88
7. ^ Bertrand Russell, "A History of Western Philosophy", Simon & Schuster, 1972 ^
Bertrand Russell, "A History of Western Philosophy", Simon & Schuster, 1972
8. ^ Neill, Alex; Aaron Ridley (1995). The Philosophy of Art: Readings Ancient and
Modern . ^ Neill, Alex; Harun Ridley (1995). The Filosofi Seni: pembacaan Kuno dan
modern. McGraw Hill. McGraw Hill. p. 488 . http://www.amazon.com/dp/0070461929/ .
488 hal. http://www.amazon.com/dp/0070461929/.
9. ^ Jones, WT (1980). The Classical Mind: A History of Western Philosophy . ^ Jones, WT
(1980). The Klasik Mind: A History of Western Philosophy. Harcourt Brace Jovanovich.
Harcourt brace Jovanovich. p. 216 . http://www.amazon.com/dp/0155383124/ . hal 216.
http://www.amazon.com/dp/0155383124/. , cf. Vita Marciana 41. , Cf. Vita marciana
41.
10. ^ Aufstieg und Niedergang der römischen Welt by Hildegard Temporini, Wolfgang
Haase Aristotle's Will ^ Aufstieg und Niedergang der Welt römischen oleh Hildegard
Temporini, Wolfgang Haase Aristotle's Will
11. ^ Bocheński, IM (1951). Ancient Formal Logic . ^ Bocheński, IM (1951). Purba Formal
Logic. Amsterdam: North-Holland Publishing Company. Amsterdam: North-Holland
Publishing Company.
12. ^ a b Bocheński, 1951. ^ A b Bocheński, 1951.
13. ^ Rose, Lynn E. (1968). Aristotle's Syllogistic . ^ Rose, Lynn E. (1968). Aristotle's
Syllogistic. Springfield: Charles C Thomas Publisher. Springfield: Charles C Thomas
Publisher.
14. ^ Jori, Alberto (2003). Aristotele . ^ Jori, Alberto (2003). Aristotele. Milano: Bruno
Mondadori Editore. Milano: Bruno Editore Mondadori.
15. ^ Aristotle, History of Animals , 2.3. ^ Aristotle, Sejarah Binatang, 2.3.
16. ^ Stanford Encyclopedia of Philosophy ^ Stanford Encyclopedia of Philosophy
17. ^ Aristotle, Meteorology 1.8, trans. ^ Aristotle, Badan Meterologi 1.8, trans. EW
Webster, rev. EW Webster, rev. J. Barnes. J. Barnes.
18. ^ Burent, John. 1928. Platonism , Berkeley: University of California Press, pp. ^ Burent,
John. 1928. Platonisme, Berkeley: University of California Press, hal. 61, 103-104. 61,
103-104.
19. ^ Aristotle, Physics 2.6 ^ Aristotle, Fisika 2,6
20. ^ Aristotle, Metaphysics VIII 1043a 10-30 ^ Aristotle, metaphysics VIII 1043a 10/30
21. ^ Aristotle, Metaphysics IX 1050a 5-10 ^ Aristotle, metaphysics IX 1050a 5-10
22. ^ Aristotle, Metaphysics VIII 1045a-b ^ Aristotle, metaphysics VIII 1045a-b
23. ^ a b Singer, Charles. A short history of biology . ^ A b Singer, Charles. J singkat sejarah
biologi. Oxford 1931. Oxford 1931.
24. ^ Emily Kearns, "Animals, knowledge about," in Oxford Classical Dictionary , 3rd ed.,
1996, p. ^ Emily Kearns, "Binatang, pengetahuan tentang" di Oxford Classical
Dictionary, 3rd ed., 1996, hal 92.

52. 25. ^ Aristotle, of course, is not responsible for the later use made of this idea by clerics. ^
Aristotle, tentu saja, tidak bertanggung jawab untuk kemudian menggunakan idea ini
dibuat oleh clerics.
26. ^ Mason, A History of the Sciences pp 43-44 ^ Mason, A History of the Ilmu pp 43-44
27. ^ Mayr, The Growth of Biological Thought , pp 201-202; see also: Lovejoy, The Great
Chain of Being ^ Mayr, The Growth of Biological Thought, hal 201-202, lihat juga:
Lovejoy, The Great Chain of Being
28. ^ Aristotle, De Anima II 3 ^ Aristotle, De anima II 3
29. ^ Mason, A History of the Sciences pp 45 ^ Mason, A History of the Ilmu pp 45
30. ^ Guthrie, A History of Greek Philosophy Vol. ^ Guthrie, A History of Greek Philosophy
Vol. 1 pp. 1 pp. 348
31. ^ Harding, Sandra; Merrill B. Hintikka (31 December 1999). Discovering Reality,:
Feminist Perspectives on Epistemology, Metaphysics, Methodology, and Philosophy of
Science . ^ Harding, Sandra; Merrill B. Hintikka (31 Desember 1999). Menemukan
Realita,: feminis Perspectives on Epistemology, metaphysics, Metodologi, dan Filsafat
Ilmu. Springer. Springer. p. 372 . http://www.amazon.com/gp/reader/9027714967/ . hal
372. http://www.amazon.com/gp/reader/9027714967/.
32. ^ Mayr, The Growth of Biological Thought , pp 90-91; Mason, A History of the Sciences ,
p 46 ^ Mayr, The Growth of Biological Thought, hal 90-91; Mason, A History of
Sciences, 46 p
33. ^ Annas, Classical Greek Philosophy pp 252 ^ Annas, klasik Yunani Filosofi pp 252
34. ^ Mason, A History of the Sciences pp 56 ^ Mason, A History of the Ilmu pp 56
35. ^ Mayr, The Growth of Biological Thought , pp 90-94; quotation from p 91 ^ Mayr, The
Growth of Biological Thought, hal 90-94; kutip dari p 91
36. ^ Annas, Classical Greek Philosophy , p 252 ^ Annas, Klasik Greek Philosophy, 252 p
37. ^ Ebenstein, Alan; William Ebenstein (2002). Introduction to Political Thinkers . ^
Ebenstein, Alan; William Ebenstein (2002). Pengenalan pemikir politik. Wadsworth
Group. Wadsworth Group. p. 59. hal 59.
38. ^ For a different reading of social and economic processes in the Nicomacean Ethics and
Politics see Polanyi, K. (1957) "Aristotle Discovers the Economy" in Primitive, Archaic
and Modern Economies: Essays of Karl Polanyi ed. ^ Untuk membaca yang berbeda dari
proses sosial dan ekonomi di Nicomacean Etika Politik dan melihat Polanyi, K. (1957)
"Aristotel menemukan Perekonomian" dalam primitif, Archaic dan ekonomi modern:
Essay dari Karl Polanyi ed. G. Dalton, Boston 1971, 78-115 G. Dalton, Boston 1971, 78-
115
39. ^ Aristotle, Poetics I 1447a ^ Aristotle, Poetics saya 1447a
40. ^ Aristotle, Poetics III ^ Aristotle, Poetics III
41. ^ Aristotle, Poetics IV ^ Aristotle, Poetics IV
42. ^ Aristotle, Poetics VI ^ Aristotle, Poetics VI
43. ^ Aristotle, Poetics XXVI ^ Aristotle, Poetics XXVI
44. ^ Temple, Olivia, and Temple, Robert (translators), The Complete Fables By Aesop
Penguin Classics, 1998. ISBN 0140446494 Cf. ^ Temple, Olivia, dan Kalimantan
Tengah, Robert (penerjemah), The Complete Fables Oleh Aesop Penguin Klasik, 1998.
ISBN 0140446494 Cf. Introduction, pp. Pendahuluan, hal. xi-xii.
45. ^ Jonathan Barnes , "Life and Work" in The Cambridge Companion to Aristotle (1995),
p. ^ Jonathan Barnes, "Life dan Work" dalam The Cambridge Companion to Aristotle

53. (1995), hal 12; Aristotle himself: Nichomachean Ethics 1102a26-27. 12; Aristotel
dirinya: Nichomachean Kode Etik 1102a26-27. Aristotle himself never uses the term
"esoteric" or "acroamatic". Aristotle sendiri tidak pernah menggunakan istilah "batin"
atau "acroamatic". For other passages where Aristotle speaks of exōterikoi logoi , see WD
Ross , Aristotle's Metaphysics (1953), vol. Petikan lain di mana Aristotel berbicara dari
exōterikoi logoi, lihat WD Ross, Aristotle's metaphysics (1953), vol. 2, pp. 2, hal. 408-
410. Ross defends an interpretation according to which the phrase, at least in Aristotle's
own works, usually refers generally to "discussions not peculiar to the Peripatetic
school", rather than to specific works of Aristotle's own. Ross defends sebuah interpretasi
yang sesuai dengan ungkapan, paling tidak dalam Aristotle sendiri bekerja, biasanya
merujuk ke umumnya "diskusi tidak aneh ke Peripatetic sekolah", daripada ke khusus
karya Aristotle sendiri.
46. ^ Cicero, Marcus Tullius (106BC-43BC). ""flumen orationis aureum fundens
Aristoteles"" . Academica . http://www2.cddc.vt.edu/gutenberg/1/4/9/7/14970/14970-
h/14970-h.htm#BkII_119 . ^ Cicero, Marcus Tullius (106BC-43BC). "" Flumen orationis
aureum fundens Aristoteles "". Academica.
Http://www2.cddc.vt.edu/gutenberg/1/4/9/7/14970/14970-h / 14970-h.htm # BkII_119.
Retrieved on 25 January 2007 . Diambil pada 25 Januari 2007.
47. ^ Barnes, "Life and Work", p. ^ Barnes, "Life dan Work", hal 12.
48. ^ Barnes, "Roman Aristotle", in Gregory Nagy, Greek Literature , Routledge 2001, vol.
^ Barnes, "Roma Aristotle", dalam Gregory Nagy, Yunani Literatur, Routledge 2001,
vol. 8, p. 8, hal 174 n. 174 n. 240.
49. ^ The definitive, English study of these questions is Barnes, "Roman Aristotle". ^ Yang
pasti, belajar bahasa Inggris dari pertanyaan ini adalah Barnes, "Roma Aristotle".
50. ^ "Sulla." ^ "Sulla."
51. ^ Lord, Carnes (1984). Introduction to the Politics, by Aristotle . ^ Tuhan, Carnes (1984).
Pendahuluan ke Politik, oleh Aristotle. Chicago: Chicago University Press . Chicago:
Chicago University Press. p. 11. hal 11.
52. ^ http://www.britannica.com/EBchecked/topic/34560/Aristotle ^
Http://www.britannica.com/EBchecked/topic/34560/Aristotle
53. ^ Durant, Will (1926 (2006)). The Story of Philosophy . United States : Simon &
Schuster, Inc.. ^ Durant, Will (1926 (2006)). The Story of Philosophy. Amerika Serikat:
Simon & Schuster, Inc. p. 92. ISBN 9780671739164 . hal 92. ISBN 9780671739164.
54. ^ Bertrand Russell, "A History of Western Philosophy", Simon & Schuster, 1972 ^
Bertrand Russell, "A History of Western Philosophy", Simon & Schuster, 1972
55. ^ Plutarch, Life of Alexander ^ Plutarch, Kehidupan Alexander
56. ^ Durant, p. ^ Durant, hal 86
57. ^ Kelvin Knight, Aristotelian Philosophy , Polity Press, 2007, passim . ^ Kelvin Knight,
Aristotel Filosofi, pemerintahan Press, 2007, passim.
Further reading Membaca lebih lanjut
The secondary literature on Aristotle is vast. Sekunder sastra di Aristotle adalah luas. The
following references are only a small selection. Berikut referensi hanya sedikit pilihan.

54. · Ackrill JL 2001. Ackrill JL 2001. Essays on Plato and Aristotle, Oxford University Press,
USA Essay pada Plato dan Aristotle, Oxford University Press, USA
· Adler, Mortimer J . (1978). Aristotle for Everybody . New York: Macmillan. A popular
exposition for the general reader.
· Bakalis Nikolaos. 2005. Handbook of Greek Philosophy: From Thales to the Stoics
Analysis and Fragments, Trafford Publishing ISBN 1-4120-4843-5
· Barnes J. 1995. The Cambridge Companion to Aristotle, Cambridge University Press
· Bocheński, IM (1951). Ancient Formal Logic . Amsterdam: North-Holland Publishing
Company.
· Bolotin, David (1998). An Approach to Aristotle's Physics: With Particular Attention to
the Role of His Manner of Writing. Albany: SUNY Press. A contribution to our
understanding of how to read Aristotle's scientific works.
· Burnyeat, MF et al. 1979. Notes on Book Zeta of Aristotle's Metaphysics. Oxford: Sub-faculty
of Philosophy
· Chappell, V. 1973. Aristotle's Conception of Matter, Journal of Philosophy 70: 679-696
· Code, Alan. 1995. Potentiality in Aristotle's Science and Metaphysics, Pacific
Philosophical Quarterly 76
· Frede, Michael. 1987. Essays in Ancient Philosophy. Minneapolis: University of
Minnesota Press
· Gill, Mary Louise. 1989. Aristotle on Substance: The Paradox of Unity. Princeton:
Princeton University Press
· Guthrie, WKC (1981). A History of Greek Philosophy, Vol. 6 . Cambridge University
Press .
· Halper, Edward C. (2007) One and Many in Aristotle's Metaphysics, Volume 1: Books
Alpha — Delta , Parmenides Publishing, ISBN 978-1-930972-21-6
· Halper, Edward C. (2005) One and Many in Aristotle's Metaphysics, Volume 2: The
Central Books , Parmenides Publishing, ISBN 978-1-930972-05-6
· Irwin, TH 1988. Aristotle's First Principles. Oxford: Clarendon Press
· Jori, Alberto . 2003. Aristotele , Milano: Bruno Mondadori Editore (Prize 2003 of the
"International Academy of the History of Science") ISBN 88-424-9737-1
· Knight, Kelvin. 2007. Aristotelian Philosophy: Ethics and Politics from Aristotle to
MacIntyre , Polity Press.
· Lewis, Frank A. 1991. Substance and Predication in Aristotle . Cambridge: Cambridge
University Press.
· Lloyd, GER 1968. Aristotle: The Growth and Structure of his Thought . Cambridge:
Cambridge Univ. Pr., ISBN 0-521-09456-9 .
· Lord, Carnes. 1984. Introduction to The Politics , by Aristotle. Chicago: Chicago
University Press.
· Loux, Michael J. 1991. Primary Ousia: An Essay on Aristotle's Metaphysics Ζ and Η.
Ithaca, NY: Cornell University Press
· Owen, GEL 1965c. The Platonism of Aristotle, Proceedings of the British Academy 50
125-150. Reprinted in J. Barnes, M. Schofield, and RRK Sorabji (eds.), Articles on
Aristotle, Vol 1. Science. London: Duckworth (1975). 14-34
· Pangle, Lorraine Smith (2003). Aristotle and the Philosophy of Friendship . Cambridge:
Cambridge University Press. Aristotle's conception of the deepest human relationship
viewed in the light of the history of philosophic thought on friendship.

55. · Reeve, CDC 2000. Substantial Knowledge: Aristotle's Metaphysics. Indianapolis:
Hackett.
· Rose, Lynn E . (1968). Aristotle's Syllogistic . Springfield: Charles C Thomas Publisher.
· Ross, Sir David (1995). Aristotle (6 th ed. ed.). London: Routledge. An classic overview
by one of Aristotle's most prominent English translators, in print since 1923.
· Scaltsas, T. 1994. Substances and Universals in Aristotle's Metaphysics. Ithaca: Cornell
University Press.
· Strauss, Leo. "On Aristotle's Politics " (1964), in The City and Man , Chicago; Rand
McNally.
· Taylor, Henry Osborn (1922). "Chapter 3: Aristotle's Biology" . Greek Biology and
Medicine .
http://web.archive.org/web/20060327222953/http://www.ancientlibrary.com/medicine/00
51.html .
· Veatch, Henry B . (1974). Aristotle: A Contemporary Appreciation . Bloomington:
Indiana U. Press. For the general reader.
· Woods, MJ 1991b. "Universals and Particular Forms in Aristotle's Metaphysics." Oxford
Studies in Ancient Philosophy supplement. 41-56
Silogisme Aristoteles, sebuah perjalanan logika deduktif yang amat panjang sejak 2500
tahun yang silam, sejak Aristoteles dilahirkan di Stagira 384 SM, tetapi logika ini akan tetap
aktual dalam perjalanan manusia mencari makna diri di alam semesta ini, bahkan
sesungguhnya silogisme Aristoteleslah yang mendasari prinsip-prinsip Antropik Kosmos
(Cosmic Anthropic_principle ). Konsep silogisme Aristoteles adalah konsep dasar tatkala
kesadaran manusia harus menapak awal melihat fenomena Jagad Semesta dan mulai
menganalisa keajaiban kehidupan bumi, kemudian manusia menyadari bahwa dirinya
sendiri akan menjadi tiada seperti spesies makhluk hidup lainnya, mortal
Silogisme Aristoteles lebih mudah difahami dari persamaan matematika berikut, jika A = B
dan B = C maka A = C
A B C

56. Inilah pertanyaan-pertanyaan abadi tentang kesadaran manusia :
1. Jika kita harus berkata bahwa kesadaran manusia itu lahir dari kegelapan goa goa
awal peradaban manusia, maka adalah logis jika suatu hari kelak kita akan lahir
kembali dalam kondisi yang sama, kegelapan di goa awal peradaban. Dalam bentuk
silogisme Aristoteles A = B = C.
2. 100.000 tahun yang lalu , dimana kesadaran semesta itu berada? Apakah masih
berevolusi dalam diri dalam spesies Homo_erectus?
3. 10.000 tahun yang lalu , peradaban manusia lantas muncul dan sampai saat ini,
apakah yang sebenarnya terjadi pada 200 milayr sel-sel syaraf spesies manusia?
Angka 10,000 tahun adalah tidak sebanding dengan 3 juta tahun atau 4.5 milyar
tahun yang silam untuk menyatakan bahwa kesadaran manusia itu baru memulai
evolusi. Angka 10,000 tahun lebih tepat kita lihat sebagai fenomena revolusi
kesadaran semesta dari munculnya kesadaran manusia.
4. Sederhananya bandingkan 200 milayr sel-sel syaraf manusia itu dengan sebuah
transformator listrik Jika input transformator adalah fungsi
tegangan/arus/frekwensi listrik A maka outputnya adalah fungsi
tegangan/arus/frekwensi B. Sedangkan input dari 200 milyar sel-syaraf kita adalah
suatu 'Dimensi Kesadaran Semesta' yang memang kekal eksistensinya melihat
'Masa Depan Semesta' sebagai ouputnya. Fungsi kesadaran manusia adalah untuk
melihat Masa Depan Jagad Semesta sambil 'bermain-main' di Bumi ini, tetapi bukan
untuk mengeksekusi Semesta Kosmos sejauh 13.7 milyar tahun cahaya.
5. Kita bertemu di bumi berbangsa-bangsa berbeda bahasa adalah untuk memahami
bahwa Bumi tinggal Satu untuk kelak menghadap Sang Pencipta. Pada akhirnya
manusia akan faham bahwa Logika Hari Kiamat adalah realitas indahnya Keabadian
Kesadaran Semesta, betapapun perbedaan kita dalam bermimpi tentang makna
keabadian.

57. Fungsi Kesadaran
Semesta >>
200 milayr sel-sel syaraf
manusia
>> Fungsi Masa Depan
Semesta
Fungsi (V,I,f,A) >> transformator listrik >> Fungsi (V,I,f,B)
Tatkala kesadaran manusia harus muncul dan tumbuh, maka mulailah kita mencari asal
muasal kesadaran itu muncul. Kesadaran kita akan selalu mengarah kepada penyederhanan
dan penyederhanaan dari kompleksitas observasi seorang manusia seperti Aristoteles.
Solusinya adalah membuat sistematika yang logis dengan cara membuat klasifikasi, inilah
cara berfikir logis sang jenius Aristoteles tanpa mikroskop dan tanpa teleskop
disampingnya. Kita membayangkan pribadi pribadi pengamat kosmos seperti Plato,
Socrates, atau Aristoteles yang harus berfikir tentang alam semesta tanpa penemuan dasar
seperti mikroskop, teleskop, atau mesin cetak Gutenberg, maka hasilnya berupa istilah
klasifikasi orisinal mereka seperti analytica, dialectica, physica, matematica , scientifica,
etica, politica, medica adalah penemuan luar biasa. Lucunya saat kini kita seolah kembali
ke cara berfikir ala Aristoteles dimana pada saat ini fitrah manusia millennium mengalami
‘kebuntuan kosmologi’ dalam menyimpulkan angka 13.7 milyar tahun cahaya. Lantas apa
maknanya silogisme Aristoteles 2500 tahun silam dan prinsip antropika millennium dalam
memandang kosmos. Jangan jangan Aristoteles-lah yang benar bahwa bumi adalah pusat
alam semesta, dan paling tidak kesadaran manusia di bumi adalah satu satunya kesadaran
yang pernah ditemukan di alam semesta, jadi barangkali bumi-lah pusat kesadaran kosmos
semesta. Karena Sang Pengamat Kosmos cuma Satu adanya di Bumi, Sang Manusia. Quo
Vadis Aristoteles !!!
Referensi kita bermula pada definisi pra sejarah dan sejarah tulis menulis, dan kita
mengacu pada angka 10,000 tahun sejarah manusia di bumi, maka sebelum 10,000 tahun
kita menganggap sebagai bagian kehidupan manusia purba pra sejarah. 'Dawn of
Civilization' atau 'Fajar Peradaban' bermula dari tepian sungai Eufrat Mesopotania, Timur
Tengah, tepatnya di Irak masa kini, atau juga boleh jadi bermula di tepian sungai Gangga,
Harappa India. Namanya juga fajar , maka pada umumnya suasana fajar itu berkabut,
karena belum penuh disinari terangnya sang surya, jadi kita susah susah gampang
melacaknya lewat arti guratan-guratan batu bertulis. Seorang bayi manusia akan terlahir
sama dalam melihat kesadaran sekelilingnya, karena mungkin tidak bisa melihat jelas

58. bayang-bayang ibunya yang mengasihinya, lantas ia menangis sekeras-kerasnya
menyatakan bahwa dirinya hadir di alam semesta ini. Ia akan tumbuh sadar dan akan dapat
menatap takjub kepada dunia memulai suatu proses kesadaran semesta. Mungkin kondisi
ekivalen silogis ini adalah sama pada saat ini manusia mencoba membayangkan bentuk
dan nasib kosmos sejauh 13,700,000,000 tahun cahaya, maka kabur mata penglihatan
fikiran kita, apa sesungguhnya makna 10,000 tahun dibandingkan dengan angka tak
berhingga itu? Sungguh diluar kekuasaan manusia!!
Bayangkan perjalanan peradaban manusia 7500 tahun dahulu dari Mesopotania, 5000 tahun
silam dari Mesir, 2500 tahun berlalu kemarin dari Yunani dan Romawi , dan cobalah
bayangkan apakah yang terjadi 10,000 tahun kelak mendatang. Bayangkan manusia harus
melepaskan ketergantungan energi fosil dan seharusnya juga ketergantungan akan
keinginan pengunaan energi nuklir di masa depan !!! Kemudian coba bayangkan ‘segmen
segmen kubus’ 10,000 tahun itu kita susun agar terbentuk piramida bervolume
13,700,000,000 tahun. Lantas apakah kita percaya, bahwa segmen 10,000 tahun kesadaran
manusia itu saat ini sekarang tepat berada di puncak piramida ruang waktu menghadap
Wajah Sang Maha Pencipta pada jarak 10exp(-100) meter?
Ketika Aristoteles pada akhirnya menyimpulkan bahwa bumi adalah pusat alam semesta,
maka pandangan yang salah inipun belum mampu membuat manusia milenium
menemukan makhluk hidup lain selain di permukaan bumi ini. Ketika kita harus bertanya
tentang diri kita sendiri, maka kita sampai saat ini masih berdebat apakah kesadaran
manusia itu hanya sekadar proses materi kimiawi plus foton plus elektron, atau kesadaran
kita itu sebenarnya adalah proses kesadaran di luar ruang waktu fisik materi, artinya
kesadaran kita saat ini sebenarnya ‘tidak berlokasi’ di bumi, hanyalah materi tubuh kita
yang berada di bumi, atau orang bilang bahwa kesadaran kita itu adalah metafisika.
Hebatnya kesadaran ‘metafisika’ ini telah mampu menunjukkan eksistensinya selama 4.5
milyar tahun sejak zaman eon Hadean di muka bumi ini, dimana salah satu proses
perdananya adalah ‘tugas melukis’ angkasa menjadi berwarna biru dari asalnya yang
berwarna kelam kelabu. Ini jelas bukanlah pekerjaan 10,000 tahunan, dan itu pasti
memerlukan atmosfir yang mengandung oksigen, nitrogen, uap air sehingga langit angkasa
akan menjadi berwarna biru. Lantas dari mana berasalnya oksigen, kalau bukan berasal dari
proses fotosintesa makhluk makhluk hidup prokaryota(semacam plankton) bermilyar tahun
lamanya berinteraksi dengan foton cahaya matahari.

59. Saat ini kita menyadari adanya hubungan yang erat antara materi, energi , dan 'kesadaran'
itu adalah vektor vektor ruang waktu yang realitasnya adalah 'dominan' yang barangkali
memang 'kesadaran nyata' itu diperlukan untuk menetukan masa depan kosmos, karena
angka 4.5 milyar tahun kehidupan bumi adalah setara dengan angka 13.7 milyar tahun sejak
Ledakan Besar, tetapi angka 10,000 tahun kesadaran manusia di bumi adalah 'begitu kecil
dan tidak berarti' secara matematis dibanding dengan angka raksasa 13,700,000,000 tahun
perjalanan cahaya. Tetapi apakah kesadaran manusia itu hanyalah serpihan debu angkasa
luar yang mampir ke bumi? Kenapa baru muncul 10,000 tahun dan kita seperti mempunyai
tugas mengukur dimensi ruang waktu, materi, energi, dan kehidupan itu sendiri, kemudian
terkadang kita bertanya siapakah sebenarnya 'kita' dan sebenarnya tugas kita untuk
apa ?
Pada saat ini ketika realitas pengertian kosmos menjadi buntu akibat ukuran 13.7 milyar
tahun cahaya yang sedemikan raksasanya, maka logika deduktif Aristoteles cukup
menolong menenangkan fikiran kita tentang kesadaran sendiri yang selalu mentok dengan
persoalan keterbatasan mortalitas, di lain sisi kita selalu ingin memberontak bahwa kita
ingin bermimpi mempunyai kapasitas imortalitas. Jadi kita akan selalu menghadapi realitas
yang absurd !!!! Tetapi dengan silogisme Aristoteles ataupun prinsip Antropika (Anthropic
Principles), kita akan mencapai suatu pengertian dalam pencarian kausal mendekati suatu
pemahaman akan adanya 'Prima Causa'.
Bermula kita menjadi bahagia atas kehadiran pemikiran Einstein bahwa materi itu
mempunyai hubungan khusus dengan cahaya dan totalitasnya adalah energi kosmos yang
tertuang dalam formulasi E=mc2. Secara sederhananya bahwa materi itu diperintahkan
untuk bercahaya, maka kita dapat melihat bahwa materi bintang bintang nun jauh galaksi
disana akan mengeluarkan cahaya lewat proses fusi nuklirnya yang berlangsung bermilyar
tahun cahaya. Sebuah keseimbangan materi dan energi kosmos dimana cahaya adalah
tetapan abadi 300,000 km/detik dalam ruang vakum. Ruang waktu boleh melengkung
tetapi cahaya akan tetap abadi menyinari alam semesta dengan konstan.
Jika kita terus bertanya dari mana asal muasal materi dan energi kosmos sejak bermulanya
Ledakan Besar 13.7 milyar tahun lalu, maka lagi lagi kita mengalami ‘Pertanyaan Besar’.
Sebaiknya kita menikmati perjalanan asal muasal keindahan kehidupan di bumi dimana

60. hubungan antara makhluk hidup dengan materi dan energi(cahaya matahri) sudah
demikian lamanya sejak zaman eon Hadean sekitar 4,500,000,000 tahun lalu. Bagaimana
mengubah lautan H20(rumus molekul air) yang berwarna kehitaman menjadi berwarna
indah kebiruan dan terkadang kehijauan di kedalaman laut yang kita pandang. Sebelum
terisi oleh makhluk makhluk hidup yang bergerak seperti ikan, maka lautan di permukaan
bumi ini seolah seperti dasar kanvas yang akan dilukis dengan warna dasar biru. Orang
bilang warna dasar cinta kasih adalah biru, tepatnya biru laut.
Kesadaran manusia selalu mencari jalan menuju ‘keabadian’ apapun perbedaan pendapat
manusia tentang arti keabadian. Kita menyadari bahwa kita mortal dan kita faham lawan
kata mortal adalah imortal. Jika kita menyatakan bahwa hidup kita sebentar hanya berkisar
di angka sekitar 70 tahun, hal itu adalah realitas, tetapi ternyata kehidupan di bumi telah
berlangsung 4.5 milyar tahun , maka secara total kita melihat adanya suatu fenomena
'imortalitas', dan kita dapat meneruskan hipotesa kita tentang adanya 'keabadian'.
Mungkin boleh saja kita menduga bahwa kehidupan itu mestinya abadi, dan 'kita' akan
kembali ke suatu 'Titik Awal', dimana manusia akan selalu berdebat tentang 'Titik Awal'
itu sendiri, apakah 'Titik Awal' hanyalah berupa Ledakan Besar 13.7 milyar tahun lalu.
Jika kita berbicara tentang 'Titik Awal' kesadaran kita, maka boleh saja kita menyatakan
bahwa setiap manusia berasal dari 1(satu) sel zygote yang kemudian mengalami ‘Ledakan
Besar’ selama 17 tahun menjadi dewasa dan menjadi manusia besar dengan jumlah sel
sebanyak 100 triliun sel hidup dalam tubuhnya. Siapa bilang mudah mengatur pertumbuhan
dari satu sel zygote menjadi 100.000.000.000.000 sel yang berorganisasi secara sempurna
dan seimbang, ini suatu fenomena hebat, bahkan mungkin lebih hebat dari proses lahirnya
bintang bintang galaksi tahunan cahaya nun jauh disana. Belum lagi kalau kita melihat
warna warni keberagaman species makhluk hidup, sampai dengan keinginan kuat kita
mengetahui kronologi perjalanan panjang 'tarian abadi double-helix' DNA/RNA
berinteraksi dengan materi dan energi cahaya matahari di permukaan bumi. Ini semua
membuktikan bahwa kita ingin tahu dan selalu mencari apa arti 'Titik Awal' memori, Mem-
Origin disingkat menjadi Memorigin.

61. Riwayat Hidupnya
Lahir pada tahun 384 sebelum masehi di Stageria, bapaknya seorang dokter maka dari beliaulah
Aristoteles tertarik akan bidang ilmu pengetahuan empiris, dan pada usia 17 tahun ia dikirim ke
akademia Plato untuk belajar disana dan selama 20 tahun ia belajar disana hingg ai mengajar
bidang Logika dan retorika. Namun pada perkembangannya ia tidak menyetujui pendapat
Speusippos yang pada saat itu pemimpin akademia, ia berpendapat filsafat identik dengan
matematika. Lalu Aristoteles bersama temannya Xenokrats meninggalkan Athena menuju ke
Assos untuk mengadu nasib disana dan ia akhirnya banyak melakukan penelitian dibidang
biologi dan zoologi.
Pada tahun 342 Aristoteles diundang raja Philippos dari Makedonia untuk mendidik anaknya
yang bernama Alexander yang berusia 13 tahun agar nantinya siap menjadi pemimpin. Pada saat
Alexander diangkat menjadi raja maka Aristoteles kembali ke Athena.
Aristoteles mendirikan perpustakaan dan ii merupakan perpustakaan pertama dalam sejarah
manusia. Ariftoteles meninggal pada usia 62/ 63 tahun.
Aristoteles tentang Logika
Pada awalnya memang Aristoteles tidak memunculkan istilah Logika dalam karyanya, yang
pertama kali memperkenalkan istilah Logika ini adalah Alexander Aphrodisias pada abad 3
masehi dalam arti yang sekarang ini berlaku yaitu ilmu yang menyelidiki lurus tidaknya
pemikiran. Namun sebelumnya pada abad 1 sebelum masehi oleh Cicero Logika diartikan
sebagai seni berdebat. Aristoteles sendiri mengungkapkan tentang Analitika yaitu suatu
penyelidikan tentang argumen yang bertitik tolak pada putusan-putusan yang benar dan
Dialektika yaitu penyelidikan tentang argumen yang bertitik tolak dari hipotesa/ putusan yang
tidak pasti kebenarannya.
Aristoteles membagi 3 golongan ilmu pengetahuan yaitu pertama, Praktis : etika dan politik.
Kedua, Produktif : menghasilkan karya (teknik dan seni). Ketiga, Teoritis : Fisika, matematika,
dan metafisika. Sedangkan Logika menurut Aristoteles bukanlah Ilmu pengetahuan melainkan
alat (Organon). Logika adalah alat yang mendahului ilmu pengetahuan sebagai persiapan untuk
berfikir dengan cara ilmiah, dan alat untuk mempraktekkan ilmu pengetahuan. Logika memang
dari dahulu sudah ada namun Aristotels-lah yang pertama menyusun secara sistematik
Menurut Aristoteles pengetahuan dapat dihasilkan melalui 2 metode, yaitu metode Induksi, yaitu
dari kasus yang khusus sifatnya ke pengetahuan umum. Dan metode kedua yaitu Deduksi yaitu
dari 2 kebenaran yang tidak diragukan kebenarannya dan atas dasar itu menyimpulkan kebenaran
ke 3. Ia beranggapan bahwa pengetahuan yang melalui metode Induksi tergantung dari
pengetahuan indrawi, sedangkan Deduksi tidak tergantung pengetahuan inderawi dan ini
merupakan jalan sempurna menuju pengetahuan baru. Untuk memperaktekkan deduksi Aristotels
memperkanalkan Silogisme
Aristoteles tentang Fisika

62. Dalam ajarannya ini ia memperkenalkan berbagai macam Gerak (tentunya gerak yang dimaksud
disini tidak melulu gerak suatu benda tetapi mempunyai arti yang lebih luas dari sekedar arti
harfiah gerak). Ada 2 macam gerak yaitu gerak karena kekerasan seperti orang melempar batu,
dan gerak spontan menurut kodrat. Dari sini ia membagi lagi macam-macam gerak, yaitu
pertama, Gerak Substansial, yaitu gerak dari 1 substansi menjadi substansi lain, seperti air
menjadi uap. Kedua, Gerak aksidental, yang menyangkut salah satu aspek saja, dan ini dibagi
lagi menjadi 3 yaitu : pertama, Gerak Lokal, yaitu gerak dari lokasi A ke lokasi B, kedua, Gerak
Kualitatif, secara kualitas berubah seperti kertas putih berubah menjadi kuning, ketiga, Gerak
Kuantitatif, seperti pohon yang tumbuh.
Tentunya dari setiap gerak ini ada penyebabnya dan tugas ilmu pengetahuan mencari setiap
penyebab kejadian. Ada 4 macam penyebab, yaitu :pertama, Penyebab Efisien, merupakan
sumber kejadian, faktor yang menjalankan kejadian (pelaku, subjek). Kedua, Penyebab Final,
yaitu tujuan yang menjadi arah seluruh kejadian/ tujuan yang akan dicapai.Ketiga, Penyebab
Material, yaitu bahan yang dipakai atau darimana bahan itu dibikin. Keempat, Pnyebab Formal,
yaitu bentuk yang menyusun bahan.
Aristoteles juga percaya bahwa dalam dunia ini semua mempunyai tujuan dalam melakukan
kegiatannya, dan berdasarkan tujuan itu dunia ini berjalan dengan harmonis.
Aristoteles tentang Manusia
Lain halnya dengan Palto, aristoteles mengatakan bahwa Jiwa dan Tubuh merupakan suatu
kesatuan dan ia menganggap bahwa Jiwa merupakan suatu yang fundamental dan mempunyai
arti lebih luas, namun demikian tetap jsaja jiwa dan tubuh merupakan satu kesatuan yang tidak
terpisahkan dengan demikian jika tubuh mati hancur maka jiwa pun akan mati bersama tubuh
yang hancur.
Menurut Aristotels apa yang ditangkap oleh panca indera itu merupakan suatu yang real atau
nyata dan dalam menangkap kenyataan itu manusia menggunakan 2 macam rasio yang
dimilikinya yaitu rasio pasif yang hanya menerima essensi yang ada di realitas, dan dari
tangkapan pancaindera itu rasio tadi harus melepaskan realitas itu dari bahan yang disajikan
panca indera, maka muncul rasio aktif dan disini muncul abstraksi, dimana ada proses menarik
benda real/ nyata itu menjadi suatu benda yang abstra yang mencapai hakekat dari benda
tersebut. Sehingga hasil abstraksi itu sifatnya kekal dan terpisah dari yang nyata tadijadi dapat
disimpulkan rasio aktif sifatnya baka dan rasioa pasif sifatnya binasa. Aristoteles mengatakan
bahwa rasio aktif itu adalah Tuhan dan jiwa harus dibedakan dari kedua rasio ini.
Aristoteles tentang Metafisika
Istilah metafisika tidak dipakai oleh Aristoteles, istilah ini diperkenalkan oleh Andronikos dari
rhodos yang telah menerbitkan karya Aristoteles. Sedangkan Aristoteles sendiri mengatakan
bahwa metafisika itu sebagai kebijaksanaan. Ilmu pengetahuan selalu mencari prinsip-prinsip
dan penyebab-penyebab. Karena kebijaksanaan merupakan ilmu yang tertinggi, maka ilmu ini
akan mencari prinsip-prinsip yang paling fundamental dan penyebab pertama, dilain karyanya ia
mengatakan metafisika itu ilmu yang bertugas mempelajari “yang ada, sejauh ada”, dimana

63. penyelifdikan kenyataan secara menyeluruh mnurut aspek yang paling umum, tetapi sekali lagi
metafisika menelaah kenyataan selurhnya sejauh “yang ada” merupakan sesuatu. Dengan lain
perkataan, metafisika mempelajari kenyataan sebagai “adaan”. Di buku lainnya ia mengatakan
metafisika adalah ilmu yang tertinggi mempunyai obyek yang paling luhur dan paling sempurna.
Karena itu kalau terdapat suatu substansi yang tak terubahkan dan abadi, maka ilmu yang
menyelidiki subastansi itu boleh dinamakan “ilmu pertama” atau “filsafat pertama”.
Aristoteles tentang Etika
Ia mengatakan bahwa manusia hidup ini mempunyai tujuan, dan tujuan yang ingin dicapai tidak
lain hanyalah suatu tujuan antara untuk mencapai tujuan selanjutnya, dan Aristotelse mengatakan
bahwa tujuan yang paling tinggi adalah mencapai kebahagiaan. Tugas etika ialah
mengembangkan dan mempertahankan kebahagiaanyang telah dicapai dan ia juga mengatakan
bahwa etika sebaiknya tidak dipelajari oleh orang muda, sebab mereka belum mempunyai
pengalaman yang boleh disebut matang.
Menurut Aristoteles manusia akan mencapai kebahagiaan apabila ia menjalankan aktifitas secara
baik, ia harus menjalankan aktifitasnya menurut keutamaan, hanya pemikiran yang disertai
keutamaan dapat membuat manusia bahagia, dan dijalankan dalan jangka waktu yang panjang
dan sifatnya stabil.
Ada 2 keutamaan menurut Aristoteles yaitu Keutamaan Moral,dilukisakan sebagai sikap watak
yang memungkinakn manusia untuk memilih jalan tengah antara dua akstrem yang berlawanan.
Dan keutamaan lainnya adalah KeutamaanIntelektual, dimana rasio manusai mempunyai 2
fungsi, disatu pihak berfungsi untuk mengenal kebenaran, dan dilain pihak rasio dapat memberi
petunjuk suapay orang mengetahui apa yang harus diputuskan dalam keadaan tertentu. Dari sini
ada 2 keutamaan yang menyempurnakan rasio, yaitu kebijaksanaan teoritis, yang merupakan
suatu sikap tetap, yang mempunyai kebijaksanaan ini adalah orang yang terpelajar, dan untuk
mencapai kebijaksanaan ini harus melalui pendidikan ilmiah yang panjang.Kebijaksanaan
praktis, adalah sikap jiwa yang memungkinkan manusia untuk mengatakan yang mana dari
barang-barang konkret boleh dianggap baik untuk hidupnya.
Aristoteles tentang Negara
Aristoteles mengatakan bahwa menurut kodrtanya manusia adlaah zoion politikon, Yaitu mahluk
yang hidup dalam polis. Ia menambahkan bahwa tujuan polis adalah memungkinkan terciptanya
hidup dengan baik. Keluarga bermaksud menjamin reproduksi hidup manusia dan memenuhi
keperluan sehari-hari, dan desa yang menggabungkan keluarga-keluarga berusaha memenuhi
kebutuhan yang tidak dapat dipenuhi keluarga tersebut. Beberapa Desa dipersatukan dalam satu
negarayang berusaha memenuhi kebutuhan warga negaranya, oleh karena itu negara mempunyai
tujuan supaya manusia hidup dengan baik dalam arti sepnuh-penuhnya.
Ada 3 macam bentuk negara yang dikatakan oleh Aristoteles yaitu Monarkis, ia menganggap
tidak terlalu praktis, karena terdapat seorang yang jauh melebihi semua warga negara lain karena
keunggulannya dalam kebijaksanaan sehingga kepemimpinan harus diserahkan padanya, sistem
seperti ini memungkinkan adanya penyelewengan manjadi tirani. Aristokrasi, pemerintahan

64. dipercayakan pada segelintir orang yang mutlak yang dianggap paling baik, namun didapati tidak
selalu hal ini terjadi. Politeia, harus dipandang sebagai bentuk negara yang paling baik dalam
praktek, yaitu bentuk pemerintahan yang moderat atau demokrasi yang mempunyai undang-undang
dasar. Aristoteles menambahkan bahwa pemimpin yang baikadalah yang berasal dari
kelas menengah sebab ia bisa menengahi kelas atas dan kelas bawah.
Daftar Pustaka
1. Bertens, K, Sejarah Filsafat Yunani, cet. 14, Penerbit Kanisius, Yogyakarta, 1997
2. Hadiwijono, Harun, Sari Sejarah Filsafat Barat 1, cet. 15, Penerbit Kanisius,
yogyakarta, 1998
3. Hatta, Mohammad, Alam Pikiran Yunani, cet. 3, Penerbit Universitas Indonesia,
Jakarta, 1986