Download Ancient Perspectives on Aristotle's De Anima (Ancient and by Gerd Van Riel PDF

By Gerd Van Riel

Aristotle's treatise at the Soul figures one of the such a lot influential texts within the highbrow heritage of the West. it's the first systematic treatise at the nature and functioning of the human soul, offering Aristotle's authoritative analyses of, between others, feel conception, mind's eye, reminiscence, and mind. the continued debates in this tricky paintings proceed the remark culture that dates again to antiquity. This quantity deals a range of essays through unusual students, exploring the traditional views on Aristotle's De anima, from Aristotle's earliest successors in the course of the Aristotelian Commentators on the finish of Antiquity.

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Extra resources for Ancient Perspectives on Aristotle's De Anima (Ancient and Medieval Philosophy) (Ancient and Medieval Philosophy Series 1)

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Indeed, the majority of the discussion of perception in Book ii of De Anima is focused on perception of the special objects of perception, and it is from this discussion (which includes chapters on each of the five senses) that Aristotle draws the conclusion that perception is a capacity ‘in a sense organ’ (424a25) for receiving sensible forms without matter. Further, that he gives this account in terms of reception of sensible forms (τῶν αἰσθητῶν εἰδῶν, 424a18) may encourage one to assume that he is restricting his discussion to proper sensibles.

If we take this kind of account seriously, a question arises: What is it to have this capacity for becoming like perceptibles? If the account Aristotle gives in De Anima is meant to be of the causal interactions yielding perceptual states (perception as a kind of change) as well as of the representational content of those states (likeness), then Aristotle needs to bridge the gap between the properties with which our perceptual faculty interacts causally and the properties which he claims our perceptual states represent things as having.

E. e. number, magnitude, time, and so on) would seem to be available to them. But it would be too much to ask the soul of the perceiver to furnish all the rest of the concepts involved in the contents of perception — ’man’, for example — without having gleaned them from experience. By invoking concepts, I do not mean to claim that Aristotelian perception has ‘conceptual’ as opposed to ‘non-conceptual content’, especially since that distinction may be explicated in ²⁷ That the perceptual capacity is innate is again mentioned at Metaph.

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