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ASCII. encountered alone. To simplify matters plain text data streams, including files, on Multics used line feed (LF) alone as a line terminator. Unix and Unix-like systems, and Amiga systems, adopted this convention from Multics. The original Macintosh OS, Apple DOS, and ProDOS, on the other hand, used carriage return (CR) alone as a line terminator; however, since Apple replaced these operating systems with the Unix-based macOS operating system, they now use line feed (LF) as well. The Radio Shack TRS-80 also used a lone CR to terminate lines. Computers attached to the ARPANET included machines running operating systems such as | 586 | 600 |
ASCII. TOPS-10 and TENEX using CR-LF line endings, machines running operating systems such as Multics using LF line endings, and machines running operating systems such as OS/360 that represented lines as a character count followed by the characters of the line and that used EBCDIC rather than ASCII. The Telnet protocol defined an ASCII "Network Virtual Terminal" (NVT), so that connections between hosts with different line-ending conventions and character sets could be supported by transmitting a standard text format over the network. Telnet used ASCII along with CR-LF line endings, and software using other conventions would translate between the local conventions | 586 | 601 |
ASCII. and the NVT. The File Transfer Protocol adopted the Telnet protocol, including use of the Network Virtual Terminal, for use when transmitting commands and transferring data in the default ASCII mode. This adds complexity to implementations of those protocols, and to other network protocols, such as those used for E-mail and the World Wide Web, on systems not using the NVT's CR-LF line-ending convention. The PDP-6 monitor, and its PDP-10 successor TOPS-10, used Control-Z (SUB) as an end-of-file indication for input from a terminal. Some operating systems such as CP/M tracked file length only in units of disk blocks and | 586 | 602 |
ASCII. used Control-Z to mark the end of the actual text in the file. For these reasons, EOF, or end-of-file, was used colloquially and conventionally as a three-letter acronym for Control-Z instead of SUBstitute. The end-of-text code (ETX), also known as Control-C, was inappropriate for a variety of reasons, while using Z as the control code to end a file is analogous to it ending the alphabet and serves as a very convenient mnemonic aid. A historically common and still prevalent convention uses the ETX code convention to interrupt and halt a program via an input data stream, usually from a | 586 | 603 |
ASCII. keyboard. In C library and Unix conventions, the null character is used to terminate text strings; such null-terminated strings can be known in abbreviation as ASCIZ or ASCIIZ, where here Z stands for "zero". Other representations might be used by specialist equipment, for example ISO 2047 graphics or hexadecimal numbers. Section:Character groups.:Printable characters. Codes 20 to 7E, known as the printable characters, represent letters, digits, punctuation marks, and a few miscellaneous symbols. There are 95 printable characters in total. Code 20, the "space" character, denotes the space between words, as produced by the space bar of a keyboard. Since the | 586 | 604 |
ASCII. space character is considered an invisible graphic (rather than a control character) it is listed in the table below instead of in the previous section. Code 7F corresponds to the non-printable "delete" (DEL) control character and is therefore omitted from this chart; it is covered in the previous section's chart. Earlier versions of ASCII used the up arrow instead of the caret (5E) and the left arrow instead of the underscore (5F). ]] Section:Use. ASCII was first used commercially during 1963 as a seven-bit teleprinter code for American Telephone & Telegraph's TWX (TeletypeWriter eXchange) network. TWX originally used the earlier | 586 | 605 |
ASCII. five-bit ITA2, which was also used by the competing Telex teleprinter system. Bob Bemer introduced features such as the escape sequence. His British colleague Hugh McGregor Ross helped to popularize this work according to Bemer, "so much so that the code that was to become ASCII was first called the "Bemer–Ross Code" in Europe". Because of his extensive work on ASCII, Bemer has been called "the father of ASCII". On March 11, 1968, U.S. President Lyndon B. Johnson mandated that all computers purchased by the United States Federal Government support ASCII, stating: I have also approved recommendations of the Secretary | 586 | 606 |
ASCII. of Commerce [Luther H. Hodges] regarding standards for recording the Standard Code for Information Interchange on magnetic tapes and paper tapes when they are used in computer operations. All computers and related equipment configurations brought into the Federal Government inventory on and after July 1, 1969, must have the capability to use the Standard Code for Information Interchange and the formats prescribed by the magnetic tape and paper tape standards when these media are used. ASCII was the most common character encoding on the World Wide Web until December 2007, when UTF-8 encoding surpassed it; UTF-8 is backward compatible with | 586 | 607 |
ASCII. ASCII. Section:Variants and derivations. As computer technology spread throughout the world, different standards bodies and corporations developed many variations of ASCII to facilitate the expression of non-English languages that used Roman-based alphabets. One could class some of these variations as "ASCII extensions", although some misuse that term to represent all variants, including those that do not preserve ASCII's character-map in the 7-bit range. Furthermore, the ASCII extensions have also been mislabelled as ASCII. Section:Variants and derivations.:7-bit codes. From early in its development, ASCII was intended to be just one of several national variants of an international character code standard. Other | 586 | 608 |
ASCII. international standards bodies have ratified character encodings such as ISO 646 (1967) that are identical or nearly identical to ASCII, with extensions for characters outside the English alphabet and symbols used outside the United States, such as the symbol for the United Kingdom's pound sterling (£). Almost every country needed an adapted version of ASCII, since ASCII suited the needs of only the US and a few other countries. For example, Canada had its own version that supported French characters. Many other countries developed variants of ASCII to include non-English letters (e.g. é, ñ, ß, Ł), currency symbols (e.g. £, | 586 | 609 |
ASCII. ¥), etc. See also YUSCII (Yugoslavia). It would share most characters in common, but assign other locally useful characters to several code points reserved for "national use". However, the four years that elapsed between the publication of ASCII-1963 and ISO's first acceptance of an international recommendation during 1967 caused ASCII's choices for the national use characters to seem to be de facto standards for the world, causing confusion and incompatibility once other countries did begin to make their own assignments to these code points. ISO/IEC 646, like ASCII, is a 7-bit character set. It does not make any additional codes | 586 | 610 |
ASCII. available, so the same code points encoded different characters in different countries. Escape codes were defined to indicate which national variant applied to a piece of text, but they were rarely used, so it was often impossible to know what variant to work with and, therefore, which character a code represented, and in general, text-processing systems could cope with only one variant anyway. Because the bracket and brace characters of ASCII were assigned to "national use" code points that were used for accented letters in other national variants of ISO/IEC 646, a German, French, or Swedish, etc. programmer using their | 586 | 611 |
ASCII. national variant of ISO/IEC 646, rather than ASCII, had to write, and thus read, something such as instead of C trigraphs were created to solve this problem for ANSI C, although their late introduction and inconsistent implementation in compilers limited their use. Many programmers kept their computers on US-ASCII, so plain-text in Swedish, German etc. (for example, in e-mail or Usenet) contained "{, }" and similar variants in the middle of words, something those programmers got used to. For example, a Swedish programmer mailing another programmer asking if they should go for lunch, could get "N{ jag har sm|rg}sar" as | 586 | 612 |
ASCII. the answer, which should be "Nä jag har smörgåsar" meaning "No I've got sandwiches". Section:Variants and derivations.:8-bit codes. Eventually, as 8-, 16- and 32-bit (and later 64-bit) computers began to replace 12-, 18- and 36-bit computers as the norm, it became common to use an 8-bit byte to store each character in memory, providing an opportunity for extended, 8-bit relatives of ASCII. In most cases these developed as true extensions of ASCII, leaving the original character-mapping intact, but adding additional character definitions after the first 128 (i.e., 7-bit) characters. Encodings include ISCII (India), VISCII (Vietnam). Although these encodings are sometimes | 586 | 613 |
ASCII. referred to as ASCII, true ASCII is defined strictly only by the ANSI standard. Most early home computer systems developed their own 8-bit character sets containing line-drawing and game glyphs, and often filled in some or all of the control characters from 0 to 31 with more graphics. Kaypro CP/M computers used the "upper" 128 characters for the Greek alphabet. The PETSCII code Commodore International used for their 8-bit systems is probably unique among post-1970 codes in being based on ASCII-1963, instead of the more common ASCII-1967, such as found on the ZX Spectrum computer. Atari 8-bit computers and Galaksija | 586 | 614 |
ASCII. computers also used ASCII variants. The IBM PC defined code page 437, which replaced the control characters with graphic symbols such as smiley faces, and mapped additional graphic characters to the upper 128 positions. Operating systems such as DOS supported these code pages, and manufacturers of IBM PCs supported them in hardware. Digital Equipment Corporation developed the Multinational Character Set (DEC-MCS) for use in the popular VT220 terminal as one of the first extensions designed more for international languages than for block graphics. The Macintosh defined Mac OS Roman and Postscript also defined a set, both of these contained both | 586 | 615 |
ASCII. international letters and typographic punctuation marks instead of graphics, more like modern character sets. The ISO/IEC 8859 standard (derived from the DEC-MCS) finally provided a standard that most systems copied (at least as accurately as they copied ASCII, but with many substitutions). A popular further extension designed by Microsoft, Windows-1252 (often mislabeled as ISO-8859-1), added the typographic punctuation marks needed for traditional text printing. ISO-8859-1, Windows-1252, and the original 7-bit ASCII were the most common character encodings until 2008 when UTF-8 became more common. ISO/IEC 4873 introduced 32 additional control codes defined in the 80–9F hexadecimal range, as part of | 586 | 616 |
ASCII. extending the 7-bit ASCII encoding to become an 8-bit system. Section:Variants and derivations.:Unicode. Unicode and the ISO/IEC 10646 Universal Character Set (UCS) have a much wider array of characters and their various encoding forms have begun to supplant ISO/IEC 8859 and ASCII rapidly in many environments. While ASCII is limited to 128 characters, Unicode and the UCS support more characters by separating the concepts of unique identification (using natural numbers called "code points") and encoding (to 8-, 16- or 32-bit binary formats, called UTF-8, UTF-16 and UTF-32). ASCII was incorporated into the Unicode (1991) character set as the first 128 | 586 | 617 |
ASCII. symbols, so the 7-bit ASCII characters have the same numeric codes in both sets. This allows UTF-8 to be backward compatible with 7-bit ASCII, as a UTF-8 file containing only ASCII characters is identical to an ASCII file containing the same sequence of characters. Even more importantly, forward compatibility is ensured as software that recognizes only 7-bit ASCII characters as special and does not alter bytes with the highest bit set (as is often done to support 8-bit ASCII extensions such as ISO-8859-1) will preserve UTF-8 data unchanged. Section:See also. Section:Further reading. Section:External links. | 586 | 618 |
Osterode (district). Osterode (district) Osterode () was a district in Lower Saxony, Germany. It was bounded by (from the southwest and clockwise) the districts of Göttingen, Northeim and Goslar, and by the state of Thuringia (districts of Nordhausen and Eichsfeld). Section:History. This part of the Harz mountains was ruled by the Welfen dynasty from the 12th century on. Osterode was the centre of the Principality of Brunswick-Grubenhagen, one of many small states within Brunswick-Lüneburg. Later this principality became part of Hanover, which in turn fell to the Kingdom of Prussia in 1866. In 1885 the Prussian administration established districts, among them Osterode. | 157670 | 619 |
Osterode (district). On 1 November 2016, Osterode ceased to become a separate district and was merged with an enlarged Göttingen. Section:Geography. More than two thirds of the district's area were occupied by the southwestern part of the Harz mountains, including the southern portion of the Harz National Park. Section:Towns and municipalities. Towns: Municipalities: Unincorporated area Section:See also. Section:External links. | 157670 | 620 |
Aristotle. Aristotle Aristotle (; "Aristotélēs", ; 384–322 BC) was a Greek philosopher during the Classical period in Ancient Greece, the founder of the Lyceum and the Peripatetic school of philosophy and Aristotelian tradition. Along with his teacher Plato, he has been called the "Father of Western Philosophy". His writings cover many subjects – including physics, biology, zoology, metaphysics, logic, ethics, aesthetics, poetry, theatre, music, rhetoric, psychology, linguistics, economics, politics and government. Aristotle provided a complex synthesis of the various philosophies existing prior to him, and it was above all from his teachings that the West inherited its intellectual lexicon, as well | 308 | 621 |
Aristotle. as problems and methods of inquiry. As a result, his philosophy has exerted a unique influence on almost every form of knowledge in the West and it continues to be a subject of contemporary philosophical discussion. Little is known about his life. Aristotle was born in the city of Stagira in Northern Greece. His father, Nicomachus, died when Aristotle was a child, and he was brought up by a guardian. At seventeen or eighteen years of age, he joined Plato's Academy in Athens and remained there until the age of thirty-seven (c. 347 BC). Shortly after Plato died, Aristotle left | 308 | 622 |
Aristotle. Athens and, at the request of Philip II of Macedon, tutored Alexander the Great beginning in 343 BC. He established a library in the Lyceum which helped him to produce many of his hundreds of books on papyrus scrolls. Though Aristotle wrote many elegant treatises and dialogues for publication, only around a third of his original output has survived, none of it intended for publication. Aristotle's views on physical science profoundly shaped medieval scholarship. Their influence extended from Late Antiquity and the Early Middle Ages into the Renaissance, and were not replaced systematically until the Enlightenment and theories such as | 308 | 623 |
Aristotle. classical mechanics. Some of Aristotle's zoological observations found in his biology, such as on the hectocotyl (reproductive) arm of the octopus, were disbelieved until the 19th century. His works contain the earliest known formal study of logic, studied by medieval scholars such as Peter Abelard and John Buridan. Aristotle's influence on logic also continued well into the 19th century. He influenced Islamic thought during the Middle Ages, as well as Christian theology, especially the Neoplatonism of the Early Church and the scholastic tradition of the Catholic Church. Aristotle was revered among medieval Muslim scholars as "The First Teacher" and among | 308 | 624 |
Aristotle. medieval Christians like Thomas Aquinas as simply "The Philosopher". His ethics, though always influential, gained renewed interest with the modern advent of virtue ethics, such as in the thinking of Alasdair MacIntyre and Philippa Foot. Section:Life. In general, the details of Aristotle's life are not well-established. The biographies written in ancient times are often speculative and historians only agree on a few salient points. Aristotle, whose name means "the best purpose" in Ancient Greek, was born in 384 BC in Stagira, Chalcidice, about 55 km (34 miles) east of modern-day Thessaloniki. His father Nicomachus was the personal physician to King | 308 | 625 |
Aristotle. Amyntas of Macedon. Both of Aristotle's parents died when he was about thirteen, and Proxenus of Atarneus became his guardian. Although little information about Aristotle's childhood has survived, he probably spent some time within the Macedonian palace, making his first connections with the Macedonian monarchy. At the age of seventeen or eighteen, Aristotle moved to Athens to continue his education at Plato's Academy. He probably experienced the Eleusinian Mysteries as he wrote when describing the sights one viewed at the Eleusinian Mysteries, “to experience is to learn” [παθείν μαθεĩν]. Aristotle remained in Athens for nearly twenty years before leaving in | 308 | 626 |
Aristotle. 348/47 BC. The traditional story about his departure records that he was disappointed with the Academy's direction after control passed to Plato's nephew Speusippus, although it is possible that he feared the anti-Macedonian sentiments in Athens at that time and left before Plato died. Aristotle then accompanied Xenocrates to the court of his friend Hermias of Atarneus in Asia Minor. After the death of Hermias, Aristotle travelled with his pupil Theophrastus to the island of Lesbos, where together they researched the botany and zoology of the island and its sheltered lagoon. While in Lesbos, Aristotle married Pythias, either Hermias's adoptive | 308 | 627 |
Aristotle. daughter or niece. She bore him a daughter, whom they also named Pythias. In 343 BC, Aristotle was invited by Philip II of Macedon to become the tutor to his son Alexander. Aristotle was appointed as the head of the royal academy of Macedon. During Aristotle's time in the Macedonian court, he gave lessons not only to Alexander, but also to two other future kings: Ptolemy and Cassander. Aristotle encouraged Alexander toward eastern conquest, and Aristotle's own attitude towards Persia was unabashedly ethnocentric. In one famous example, he counsels Alexander to be "a leader to the Greeks and a despot | 308 | 628 |
Aristotle. to the barbarians, to look after the former as after friends and relatives, and to deal with the latter as with beasts or plants". By 335 BC, Aristotle 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 Stagira, who bore him a son whom he named after his father, Nicomachus. According to the "Suda", he also had an "erômenos", Palaephatus of Abydus. This period in Athens, between 335 and 323 BC, | 308 | 629 |
Aristotle. is when Aristotle is believed to have composed many of his works. He wrote many dialogues, of which only fragments have survived. Those works that have survived are in treatise form and were not, for the most part, intended for widespread publication; they are generally thought to be lecture aids for his students. His most important treatises include "Physics", "Metaphysics", "Nicomachean Ethics", "Politics", "On the Soul" and "Poetics". Aristotle studied and made significant contributions to "logic, metaphysics, mathematics, physics, biology, botany, ethics, politics, agriculture, medicine, dance and theatre." Near the end of his life, Alexander and Aristotle became estranged over | 308 | 630 |
Aristotle. Alexander's relationship with Persia and Persians. A widespread tradition in antiquity suspected Aristotle of playing a role in Alexander's death, but the only evidence of this is an unlikely claim made some six years after the death. Following Alexander's death, anti-Macedonian sentiment in Athens was rekindled. In 322 BC, Demophilus and Eurymedon the Hierophant reportedly denounced Aristotle for impiety, prompting him to flee to his mother's family estate in Chalcis, on Euboea, at which occasion he was said to have stated: "I will not allow the Athenians to sin twice against philosophy" – a reference to Athens's trial and execution | 308 | 631 |
Aristotle. of Socrates. He died on Euboea of natural causes later that same year, having named his student Antipater as his chief executor and leaving a will in which he asked to be buried next to his wife. Section:Speculative philosophy. Section:Speculative philosophy.:Logic. With the "Prior Analytics", Aristotle is credited with the earliest study of formal logic, and his conception of it was the dominant form of Western logic until 19th-century advances in mathematical logic. Kant stated in the "Critique of Pure Reason" that with Aristotle logic reached its completion. Section:Speculative philosophy.:Logic.:"Organon". What we today call "Aristotelian logic" with its types of | 308 | 632 |
Aristotle. syllogism (methods of logical argument), Aristotle himself would have labelled "analytics". The term "logic" he reserved to mean "dialectics". Most of Aristotle's work is probably not in its original form, because it was most likely edited by students and later lecturers. The logical works of Aristotle were compiled into a set of six books called the "Organon" around 40 BC by Andronicus of Rhodes or others among his followers. The books are: 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 | 308 | 633 |
Aristotle. from the basics, the analysis of simple terms in the "Categories," the analysis of propositions and their elementary relations in "On Interpretation", to the study of more complex forms, namely, syllogisms (in the "Analytics") and dialectics (in the "Topics" and "Sophistical Refutations"). The first three treatises form the core of the logical theory "stricto sensu": the grammar of the language of logic and the correct rules of reasoning. The "Rhetoric" is not conventionally included, but it states that it relies on the "Topics". Section:Speculative philosophy.:Metaphysics. The word "metaphysics" appears to have been coined by the first century AD editor who | 308 | 634 |
Aristotle. assembled various small selections of Aristotle's works to the treatise we know by the name "Metaphysics". Aristotle called it "first philosophy", and distinguished it from mathematics and natural science (physics) as the contemplative ("theoretikē") philosophy which is "theological" and studies the divine. He wrote in his "Metaphysics" (1026a16): Section:Speculative philosophy.:Metaphysics.:Substance. Aristotle examines the concepts of substance ("ousia") and essence ("to ti ên einai", "the what it was to be") in his "Metaphysics" (Book VII), and he concludes that a particular substance is a combination of both matter and form, a philosophical theory called hylomorphism. In Book VIII, he distinguishes the | 308 | 635 |
Aristotle. matter of the substance as the substratum, or the stuff of which it is composed. For example, the matter of a house is 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 that let us define something as a house. 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. Section:Speculative philosophy.:Metaphysics.:Substance.:Immanent realism. Like his teacher Plato, Aristotle's philosophy aims at the universal. | 308 | 636 |
Aristotle. Aristotle's ontology places the universal ("katholou") in particulars ("kath' hekaston"), things in the world, whereas for Plato the universal is a separately existing form which actual things imitate. For Aristotle, "form" is still what phenomena are based on, but is "instantiated" in a particular substance. 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 analyse a form of an apple. In this distinction, there is a particular apple and a universal form | 308 | 637 |
Aristotle. 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. Aristotle disagreed with Plato on this point, arguing that all universals are instantiated at some period of time, and that there are no universals that are unattached to existing things. In addition, Aristotle | 308 | 638 |
Aristotle. disagreed with Plato about the location of universals. Where Plato spoke of the world of forms, a place 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. Section:Speculative philosophy.:Metaphysics.:Substance.:Potentiality and actuality. 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: The coming to be is a change where nothing persists | 308 | 639 |
Aristotle. 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 the conditions are right and it is not prevented by something else. For example, the seed of a plant in the soil is potentially ("dynamei") plant, and if it 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 | 308 | 640 |
Aristotle. 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 fulfilment 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 an actuality is when a plant does one of the activities that plants do. In summary, the matter used to make a house has | 308 | 641 |
Aristotle. potentiality to be a house and both the activity of building and the form of the final house are actualities, which is also a final cause or end. Then Aristotle proceeds and concludes that the actuality is prior to potentiality in formula, in time and in substantiality. With this definition of the particular substance (i.e., matter and form), Aristotle tries to solve the problem of the unity of the beings, for example, "what is it that makes a man one"? Since, according to Plato there are two Ideas: animal and biped, how then is man a unity? However, according to | 308 | 642 |
Aristotle. Aristotle, the potential being (matter) and the actual one (form) are one and the same. Section:Speculative philosophy.:Epistemology. Aristotle's immanent realism means his epistemology is based on the study of things that exist or happen in the world, and rises to knowledge of the universal, whereas for Plato epistemology begins with knowledge of universal Forms (or ideas) and descends to knowledge of particular imitations of these. Aristotle uses induction from examples alongside deduction, whereas Plato relies on deduction from "a priori" principles. Section:Natural philosophy. Aristotle's "natural philosophy" spans a wide range of natural phenomena including those now covered by physics, biology | 308 | 643 |
Aristotle. and other natural sciences. 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. Aristotle's work encompassed virtually all facets of intellectual inquiry. Aristotle makes philosophy in the broad sense 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). His practical science includes | 308 | 644 |
Aristotle. ethics and politics; his poetical science means the study of fine arts including poetry; his theoretical science covers physics, mathematics and metaphysics. Section:Natural philosophy.:Physics. Section:Natural philosophy.:Physics.:Five elements. In his "On Generation and Corruption", Aristotle related each of the four elements proposed earlier by Empedocles, Earth, Water, Air, and Fire, to two of the four sensible qualities, hot, cold, wet, and dry. In the Empedoclean scheme, all matter was made of the four elements, in differing proportions. Aristotle's scheme added the heavenly Aether, the divine substance of the heavenly spheres, stars and planets. Section:Natural philosophy.:Physics.:Motion. Aristotle describes two kinds of motion: | 308 | 645 |
Aristotle. "violent" or "unnatural motion", such as that of a thrown stone, in the "Physics" (254b10), and "natural motion", such as of a falling object, in "On the Heavens" (300a20). In violent motion, as soon as the agent stops causing it, the motion stops also; in other words, the natural state of an object is to be at rest, since Aristotle does not address friction. With this understanding, it can be observed that, as Aristotle stated, heavy objects (on the ground, say) require more force to make them move; and objects pushed with greater force move faster. This would imply the | 308 | 646 |
Aristotle. equation incorrect in modern physics. Natural motion depends on the element concerned: the aether naturally moves in a circle around the heavens, while the 4 Empedoclean elements move vertically up (like fire, as is observed) or down (like earth) towards their natural resting places. In the "Physics" (215a25), Aristotle effectively states a quantitative law, that the speed, v, of a falling body is proportional (say, with constant c) to its weight, W, and inversely proportional to the density, ρ, of the fluid in which it is falling: Aristotle implies that in a vacuum the speed of fall would become infinite, | 308 | 647 |
Aristotle. and concludes from this apparent absurdity that a vacuum is not possible. Opinions have varied on whether Aristotle intended to state quantitative laws. Henri Carteron held the "extreme view" that Aristotle's concept of force was basically qualitative, but other authors reject this. Archimedes corrected Aristotle's theory that bodies move towards their natural resting places; metal boats can float if they displace enough water; floating depends in Archimedes' scheme on the mass and volume of the object, not as Aristotle thought its elementary composition. Aristotle's writings on motion remained influential until the Early Modern period. John Philoponus (in the Middle Ages) | 308 | 648 |
Aristotle. and Galileo are said to have shown by experiment that Aristotle's claim that a heavier object falls faster than a lighter object is incorrect. A contrary opinion is given by Carlo Rovelli, who argues that Aristotle's physics of motion is correct within its domain of validity, that of objects in the Earth's gravitational field immersed in a fluid such as air. In this system, heavy bodies in steady fall indeed travel faster than light ones (whether friction is ignored, or not), and they do fall more slowly in a denser medium. Newton's "forced" motion corresponds to Aristotle's "violent" motion with | 308 | 649 |
Aristotle. its external agent, but Aristotle's assumption that the agent's effect stops immediately it stops acting (e.g., the ball leaves the thrower's hand) has awkward consequences: he has to suppose that surrounding fluid helps to push the ball along to make it continue to rise even though the hand is no longer acting on it, resulting in the Medieval theory of impetus. Section:Natural philosophy.:Physics.:Four causes. Aristotle suggested that the reason for anything coming about can be attributed to four different types of simultaneously active factors. His term "aitia" is traditionally translated as "cause", but it does not always refer to temporal | 308 | 650 |
Aristotle. sequence; it might be better translated as "explanation", but the traditional rendering will be employed here. Section:Natural philosophy.:Physics.:Optics. Aristotle describes experiments in optics using a camera obscura in "Problems", book 15. The apparatus consisted of a dark chamber with a small aperture that let light in. With it, he saw that whatever shape he made the hole, the sun's image always remained circular. He also noted that increasing the distance between the aperture and the image surface magnified the image. Section:Natural philosophy.:Physics.:Chance and spontaneity. According to Aristotle, spontaneity and chance are causes of some things, distinguishable from other types of | 308 | 651 |
Aristotle. cause such as simple necessity. Chance as an incidental cause lies in the realm of accidental things, "from what is spontaneous". There is also more a specific kind of chance, which Aristotle names "luck", that only applies to people's moral choices. Section:Natural philosophy.:Astronomy. In astronomy, 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 that if "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 | 308 | 652 |
Aristotle. of the sun, then... the sun shines on all the stars and the earth screens none of them." Section:Natural philosophy.:Geology. Aristotle was one of the first people to record any geological observations. He stated that geological change was too slow to be observed in one person's lifetime. The geologist Charles Lyell noted that Aristotle described such change, including "lakes that had dried up" and "deserts that had become watered by rivers", giving as examples the growth of the Nile delta since the time of Homer, and "the upheaving of one of the Aeolian islands, previous to a volcanic eruption."' Section:Natural | 308 | 653 |
Aristotle. philosophy.:Biology. Section:Natural philosophy.:Biology.:Empirical research. Aristotle was the first person to study biology systematically, and biology forms a large part of his writings. He spent two years observing and describing the zoology of Lesbos and the surrounding seas, including in particular the Pyrrha lagoon in the centre of Lesbos. His data in "History of Animals", "Generation of Animals", "Movement of Animals", and "Parts of Animals" are assembled from his own observations, statements given by people with specialised knowledge such as beekeepers and fishermen, and less accurate accounts provided by travellers from overseas. His apparent emphasis on animals rather than plants is | 308 | 654 |
Aristotle. a historical accident: his works on botany have been lost, but two books on plants by his pupil Theophrastus have survived. Aristotle reports on the sea-life visible from observation on Lesbos and the catches of fishermen. He describes the catfish, electric ray, and frogfish in detail, as well as cephalopods such as the octopus and paper nautilus. His description of the hectocotyl arm of cephalopods, used in sexual reproduction, was widely disbelieved until the 19th century. He gives accurate descriptions of the four-chambered fore-stomachs of ruminants, and of the ovoviviparous embryological development of the hound shark. He notes that an | 308 | 655 |
Aristotle. animal's structure is well matched to function, so, among birds, the heron, which lives in marshes with soft mud and lives by catching fish, has a long neck and long legs, and a sharp spear-like beak, whereas ducks that swim have short legs and webbed feet. Darwin, too, noted these sorts of differences between similar kinds of animal, but unlike Aristotle used the data to come to the theory of evolution. Aristotle's writings can seem to modern readers close to implying evolution, but while Aristotle was aware that new mutations or hybridisations could occur, he saw these as rare accidents. | 308 | 656 |
Aristotle. For Aristotle, accidents, like heat waves in winter, must be considered distinct from natural causes. He was thus critical of Empedocles's materialist theory of a "survival of the fittest" origin of living things and their organs, and ridiculed the idea that accidents could lead to orderly results. To put his views into modern terms, he nowhere says that different species can have a common ancestor, or that one kind can change into another, or that kinds can become extinct. Section:Natural philosophy.:Biology.:Scientific style. Aristotle did not do experiments in the modern sense. He used the ancient Greek term "pepeiramenoi" to mean | 308 | 657 |
Aristotle. observations, or at most investigative procedures like dissection. In "Generation of Animals", he finds a fertilised hen's egg of a suitable stage and opens it to see the embryo's heart beating inside. Instead, he practised a different style of science: systematically gathering data, discovering patterns common to whole groups of animals, and inferring possible causal explanations from these. This style is common in modern biology when large amounts of data become available in a new field, such as genomics. It does not result in the same certainty as experimental science, but it sets out testable hypotheses and constructs a narrative | 308 | 658 |
Aristotle. explanation of what is observed. In this sense, Aristotle's biology is scientific. From the data he collected and documented, Aristotle inferred quite a number of rules relating the life-history features of the live-bearing tetrapods (terrestrial placental mammals) that he studied. Among these correct predictions are the following. Brood size decreases with (adult) body mass, so that an elephant has fewer young (usually just one) per brood than a mouse. Lifespan increases with gestation period, and also with body mass, so that elephants live longer than mice, have a longer period of gestation, and are heavier. As a final example, fecundity | 308 | 659 |
Aristotle. decreases with lifespan, so long-lived kinds like elephants have fewer young in total than short-lived kinds like mice. Section:Natural philosophy.:Biology.:Classification of living things. Aristotle distinguished about 500 species of animals, arranging these in the "History of Animals" in a graded scale of perfection, a "scala naturae", with man at the top. His system had eleven grades of animal, from highest potential to lowest, expressed in their form at birth: the highest gave live birth to hot and wet creatures, the lowest laid cold, dry mineral-like eggs. Animals came above plants, and these in turn were above minerals. see also: He | 308 | 660 |
Aristotle. grouped what the modern zoologist would call vertebrates as the hotter "animals with blood", and below them the colder invertebrates as "animals without blood". Those with blood were divided into the live-bearing (mammals), and the egg-laying (birds, reptiles, fish). Those without blood were insects, crustacea (non-shelled – cephalopods, and shelled) and the hard-shelled molluscs (bivalves and gastropods). He recognised that animals did not exactly fit into a linear scale, and noted various exceptions, such as that sharks had a placenta like the tetrapods. To a modern biologist, the explanation, not available to Aristotle, is convergent evolution. He believed that purposive | 308 | 661 |
Aristotle. final causes guided all natural processes; this teleological view justified his observed data as an expression of formal design. Section:Natural philosophy.:Psychology. Section:Natural philosophy.:Psychology.:Soul. Aristotle's psychology, given in his treatise "On the Soul" ("peri psychēs"), posits three kinds of soul ("psyches"): the vegetative soul, the sensitive soul, and the rational soul. Humans have a rational soul. The human soul incorporates the powers of the other kinds: Like the vegetative soul it can grow and nourish itself; like the sensitive soul it can experience sensations and move locally. The unique part of the human, rational soul is its ability to receive forms | 308 | 662 |
Aristotle. of other things and to compare them using the "nous" (intellect) and "logos" (reason). For Aristotle, the soul is the form of a living being. Because all beings are composites of form and matter, the form of living beings is that which endows them with what is specific to living beings, e.g. the ability to initiate movement (or in the case of plants, growth and chemical transformations, which Aristotle considers types of movement). In contrast to earlier philosophers, but in accordance with the Egyptians, he placed the rational soul in the heart, rather than the brain. Notable is Aristotle's division | 308 | 663 |
Aristotle. of sensation and thought, which generally differed from the concepts of previous philosophers, with the exception of Alcmaeon. Section:Natural philosophy.:Psychology.:Memory. According to Aristotle in "On the Soul", memory is the ability to hold a perceived experience in the mind and to distinguish between the internal "appearance" and an occurrence in the past. In other words, a memory is a mental picture (phantasm) that can be recovered. Aristotle believed an impression is left on a semi-fluid bodily organ that undergoes several changes in order to make a memory. A memory occurs when stimuli such as sights or sounds are so complex | 308 | 664 |
Aristotle. that the nervous system cannot receive all the impressions at once. These changes are the same as those involved in the operations of sensation, Aristotelian 'common sense', and thinking. Aristotle uses the term 'memory' for the actual retaining of an experience in the impression that can develop from sensation, and for the intellectual anxiety that comes with the impression because it is formed at a particular time and processing specific contents. Memory is of the past, prediction is of the future, and sensation is of the present. Retrieval of impressions cannot be performed suddenly. A transitional channel is needed and | 308 | 665 |
Aristotle. located in our past experiences, both for our previous experience and present experience. Because Aristotle believes people receive all kinds of sense perceptions and perceive them as impressions, people are continually weaving together new impressions of experiences. To search for these impressions, people search the memory itself. Within the memory, if one experience is offered instead of a specific memory, that person will reject this experience until they find what they are looking for. Recollection occurs when one retrieved experience naturally follows another. If the chain of "images" is needed, one memory will stimulate the next. When people recall experiences, | 308 | 666 |
Aristotle. they stimulate certain previous experiences until they reach the one that is needed. Recollection is thus the self-directed activity of retrieving the information stored in a memory impression. Only humans can remember impressions of intellectual activity, such as numbers and words. Animals that have perception of time can retrieve memories of their past observations. Remembering involves only perception of the things remembered and of the time passed. Aristotle believed the chain of thought, which ends in recollection of certain impressions, was connected systematically in relationships such as similarity, contrast, and contiguity, described in his Laws of Association. Aristotle believed that | 308 | 667 |
Aristotle. past experiences are hidden within the mind. A force operates to awaken the hidden material to bring up the actual experience. According to Aristotle, association is the power innate in a mental state, which operates upon the unexpressed remains of former experiences, allowing them to rise and be recalled. Section:Natural philosophy.:Psychology.:Dreams. Aristotle describes sleep in "On Sleep and Wakefulness". Sleep takes place as a result of overuse of the senses or of digestion, so it is vital to the body. While a person is asleep, the critical activities, which include thinking, sensing, recalling and remembering, do not function as they | 308 | 668 |
Aristotle. do during wakefulness. Since a person cannot sense during sleep they can not have desire, which is the result of sensation. However, the senses are able to work during sleep, albeit differently, unless they are weary. Dreams do not involve actually sensing a stimulus. In dreams, sensation is still involved, but in an altered manner. Aristotle explains that when a person stares at a moving stimulus such as the waves in a body of water, and then look away, the next thing they look at appears to have a wavelike motion. When a person perceives a stimulus and the stimulus | 308 | 669 |
Aristotle. is no longer the focus of their attention, it leaves an impression. When the body is awake and the senses are functioning properly, a person constantly encounters new stimuli to sense and so the impressions of previously perceived stimuli are ignored. However, during sleep the impressions made throughout the day are noticed as there are no new distracting sensory experiences. So, dreams result from these lasting impressions. Since impressions are all that are left and not the exact stimuli, dreams do not resemble the actual waking experience. During sleep, a person is in an altered state of mind. Aristotle compares | 308 | 670 |
Aristotle. a sleeping person to a person who is overtaken by strong feelings toward a stimulus. For example, a person who has a strong infatuation with someone may begin to think they see that person everywhere because they are so overtaken by their feelings. Since a person sleeping is in a suggestible state and unable to make judgements, they become easily deceived by what appears in their dreams, like the infatuated person. This leads the person to believe the dream is real, even when the dreams are absurd in nature. One component of Aristotle's theory of dreams disagrees with previously held | 308 | 671 |
Aristotle. beliefs. He claimed that dreams are not foretelling and not sent by a divine being. Aristotle reasoned naturalistically that instances in which dreams do resemble future events are simply coincidences. Aristotle claimed that a dream is first established by the fact that the person is asleep when they experience it. If a person had an image appear for a moment after waking up or if they see something in the dark it is not considered a dream because they were awake when it occurred. Secondly, any sensory experience that is perceived while a person is asleep does not qualify as | 308 | 672 |
Aristotle. part of a dream. For example, if, while a person is sleeping, a door shuts and in their dream they hear a door is shut, this sensory experience is not part of the dream. Lastly, the images of dreams must be a result of lasting impressions of waking sensory experiences. Section:Practical philosophy. Aristotle's practical philosophy covers areas such as ethics, politics, economics, and rhetoric. Section:Practical philosophy.:Just war theory. Aristotelian just war theory is not well regarded in the present day, especially his view that warfare was justified to enslave "natural slaves". In Aristotelian philosophy, the abolition of what he considers | 308 | 673 |
Aristotle. "natural slavery" would undermine civic freedom. The pursuit of freedom is inseparable from pursuing mastery over "those who deserve to be slaves". According to "The Cambridge Companion to Aristotle's Politics" the targets of this aggressive warfare were non-Greeks, noting Aristotle's view that "our poets say 'it is proper for Greeks to rule non-Greeks'". Aristotle generally has a favorable opinion of war, extolling it as a chance for virtue and writing that "the leisure that accompanies peace" tends to make people "arrogant". War to "avoid becoming enslaved to others" is justified as self-defense. He writes that war "compels people to be | 308 | 674 |
Aristotle. just and temperate", however, in order to be just "war must be chosen for the sake of peace" (with the exception of wars of aggression discussed above). Section:Practical philosophy.:Ethics. Aristotle considered ethics to be a practical rather than theoretical study, i.e., one aimed at becoming good and doing good rather than knowing for its own sake. He wrote several treatises on ethics, including most notably, the "Nicomachean Ethics". Aristotle taught that virtue has to do with the proper function ("ergon") of a thing. An eye is only a good eye in so much as it can see, because the proper | 308 | 675 |
Aristotle. function of an eye is sight. Aristotle reasoned that humans must have a function specific to humans, and that this function must be an activity of the "psuchē" ("soul") in accordance with reason ("logos"). Aristotle identified such an optimum activity (the virtuous mean, between the accompanying vices of excess or deficiency) of the soul as the aim of all human deliberate action, "eudaimonia", generally translated as "happiness" or sometimes "well being". To have the potential of ever being happy in this way necessarily requires a good character ("ēthikē" "aretē"), often translated as moral or ethical virtue or excellence. Aristotle taught | 308 | 676 |
Aristotle. that to achieve a virtuous and potentially happy character requires a first stage of having the fortune to be habituated not deliberately, but by teachers, and experience, leading to a later stage in which one consciously chooses to do the best things. When the best people come to live life this way their practical wisdom ("phronesis") and their intellect ("nous") can develop with each other towards the highest possible human virtue, the wisdom of an accomplished theoretical or speculative thinker, or in other words, a philosopher. Section:Practical philosophy.:Politics. In addition to his works on ethics, which address the individual, Aristotle | 308 | 677 |
Aristotle. addressed the city in his work titled "Politics". Aristotle considered the city to be a natural community. Moreover, he considered the city to be prior in importance to the family which in turn is prior to the individual, "for the whole must of necessity be prior to the part". He also famously stated that "man is by nature a political animal" and also arguing that humanity's defining factor among others in the animal kingdom is its rationality. Aristotle conceived of politics as being like an organism rather than like a machine, and as a collection of parts none of which | 308 | 678 |
Aristotle. can exist without the others. Aristotle's conception of the city is organic, and he is considered one of the first to conceive of the city in this manner. The common modern understanding of a political community as a modern state is quite different from Aristotle's understanding. Although he was aware of the existence and potential of larger empires, the natural community according to Aristotle was the city ("polis") which functions as a political "community" or "partnership" ("koinōnia"). The aim of the city is not just to avoid injustice or for economic stability, but rather to allow at least some citizens | 308 | 679 |
Aristotle. the possibility to live a good life, and to perform beautiful acts: "The political partnership must be regarded, therefore, as being for the sake of noble actions, not for the sake of living together." This is distinguished from modern approaches, beginning with social contract theory, according to which individuals leave the state of nature because of "fear of violent death" or its "inconveniences." In "Protrepticus", the character 'Aristotle' states: Section:Practical philosophy.:Economics. Aristotle made substantial contributions to economic thought, especially to thought in the Middle Ages. In "Politics", Aristotle addresses the city, property, and trade. His response to criticisms of private | 308 | 680 |
Aristotle. property, in Lionel Robbins's view, anticipated later proponents of private property among philosophers and economists, as it related to the overall utility of social arrangements. Aristotle believed that although communal arrangements may seem beneficial to society, and that although private property is often blamed for social strife, such evils in fact come from human nature. In "Politics", Aristotle offers one of the earliest accounts of the origin of money. Money came into use because people became dependent on one another, importing what they needed and exporting the surplus. For the sake of convenience, people then agreed to deal in something | 308 | 681 |
Aristotle. that is intrinsically useful and easily applicable, such as iron or silver. Aristotle's discussions on retail and interest was a major influence on economic thought in the Middle Ages. He had a low opinion of retail, believing that contrary to using money to procure things one needs in managing the household, retail trade seeks to make a profit. It thus uses goods as a means to an end, rather than as an end unto itself. He believed that retail trade was in this way unnatural. Similarly, Aristotle considered making a profit through interest unnatural, as it makes a gain out | 308 | 682 |
Aristotle. of the money itself, and not from its use. Aristotle gave a summary of the function of money that was perhaps remarkably precocious for his time. He wrote that because it is impossible to determine the value of every good through a count of the number of other goods it is worth, the necessity arises of a single universal standard of measurement. Money thus allows for the association of different goods and makes them "commensurable". He goes to on state that money is also useful for future exchange, making it a sort of security. That is, "if we do not | 308 | 683 |
Aristotle. want a thing now, we shall be able to get it when we do want it". Section:Practical philosophy.:Rhetoric and poetics. Aristotle's "Rhetoric" proposes that a speaker can use three basic kinds of appeals to persuade his audience: "ethos" (an appeal to the speaker's character), "pathos" (an appeal to the audience's emotion), and "logos" (an appeal to logical reasoning). He also categorises rhetoric into three genres: epideictic (ceremonial speeches dealing with praise or blame), forensic (judicial speeches over guilt or innocence), and deliberative (speeches calling on an audience to make a decision on an issue). Aristotle also outlines two kinds of | 308 | 684 |
Aristotle. rhetorical proofs: "enthymeme" (proof by syllogism) and "paradeigma" (proof by example). Aristotle writes in his "Poetics" that epic poetry, tragedy, comedy, dithyrambic poetry, painting, sculpture, music, and dance are all fundamentally acts of "mimesis" ("imitation"), each varying in imitation by medium, object, and manner. He applies the term "mimesis" both as a property of a work of art and also as the product of the artist's intention and contends that the audience's realisation of the "mimesis" is vital to understanding the work itself. Aristotle states that "mimesis" is a natural instinct of humanity that separates humans from animals and that | 308 | 685 |
Aristotle. all human artistry "follows the pattern of nature". Because of this, Aristotle believed that each of the mimetic arts possesses what Stephen Halliwell calls "highly structured procedures for the achievement of their purposes." 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 | 308 | 686 |
Aristotle. no change, and through drama or no drama. While it is believed that Aristotle's "Poetics" originally 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, thought, spectacle, and lyric poetry. 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. | 308 | 687 |
Aristotle. 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. 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. Section:Practical philosophy.:Views on women. Aristotle's analysis of procreation describes an active, | 308 | 688 |
Aristotle. ensouling masculine element bringing life to an inert, passive female element. On this ground, proponents of feminist metaphysics have accused Aristotle of misogyny and sexism. However, Aristotle gave equal weight to women's happiness as he did to men's, and commented in his "Rhetoric" that the things that lead to happiness need to be in women as well as men. Section:Influence. More than 2300 years after his death, Aristotle remains one of the most influential people who ever lived. He contributed to almost every field of human knowledge then in existence, and he was the founder of many new fields. According | 308 | 689 |
Aristotle. to the philosopher Bryan Magee, "it is doubtful whether any human being has ever known as much as he did". Among countless other achievements, Aristotle 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. Taneli Kukkonen, writing in "The Classical Tradition", observes that his achievement in founding two sciences is unmatched, and his reach in influencing "every branch of intellectual enterprise" including Western ethical and political theory, theology, rhetoric and literary analysis is equally long. As a result, Kukkonen argues, any | 308 | 690 |
Aristotle. analysis of reality today "will almost certainly carry Aristotelian overtones ... evidence of an exceptionally forceful mind." Jonathan Barnes wrote that "an account of Aristotle's intellectual afterlife would be little less than a history of European thought". Section:Influence.:On his successor, Theophrastus. Aristotle's pupil and successor, Theophrastus, wrote the "History of Plants", a pioneering work in botany. Some of his technical terms remain in use, such as carpel from "carpos", fruit, and pericarp, from "pericarpion", seed chamber. Theophrastus was much less concerned with formal causes than Aristotle was, instead pragmatically describing how plants functioned. Section:Influence.:On later Greek philosophers. The immediate influence | 308 | 691 |
Aristotle. 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, 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 | 308 | 692 |
Aristotle. 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?" Section:Influence.:On Hellenistic science. After Theophrastus, the Lyceum failed to produce any original work. Though interest in Aristotle's ideas survived, they were generally taken unquestioningly. 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 | 308 | 693 |
Aristotle. nervous system to motion and sensation. Herophilus also distinguished between veins and arteries, noting that the latter pulse while the former do not. 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 states that there was "nothing of any real consequence in biology after Lucretius and Galen until the Renaissance." Section:Influence.:On Byzantine scholars. Greek Christian scribes played a crucial role in the preservation of Aristotle by copying all | 308 | 694 |
Aristotle. the extant Greek language manuscripts of the corpus. The first Greek Christians to comment extensively on Aristotle were Philoponus, Elias, and David in the sixth century, and Stephen of Alexandria in the early seventh century. John Philoponus stands out for having attempted a fundamental critique of Aristotle's views on the eternity of the world, movement, and other elements of Aristotelian thought. Philoponus questioned Aristotle's teaching of physics, noting its flaws and introducing the theory of impetus to explain his observations. After a hiatus of several centuries, formal commentary by Eustratius and Michael of Ephesus reappeared in the late eleventh and | 308 | 695 |
Aristotle. early twelfth centuries, apparently sponsored by Anna Comnena. Section:Influence.:On the medieval Islamic world. Aristotle was one of the most revered Western thinkers in early Islamic theology. Most of the still extant works of Aristotle, as well as a number of the original Greek commentaries, were translated into Arabic and studied by Muslim philosophers, scientists and scholars. Averroes, Avicenna and Alpharabius, who wrote on Aristotle in great depth, also influenced Thomas Aquinas and other Western Christian scholastic philosophers. Alkindus greatly admired Aristotle's philosophy, and Averroes spoke of Aristotle as the "exemplar" for all future philosophers. Medieval Muslim scholars regularly described Aristotle | 308 | 696 |
Aristotle. as the "First Teacher". The title "teacher" was first given to Aristotle by Muslim scholars, and was later used by Western philosophers (as in the famous poem of Dante) who were influenced by the tradition of Islamic philosophy. Section:Influence.:On medieval Europe. With the loss of the study of ancient Greek in the early medieval Latin West, Aristotle was practically unknown there from c. AD 600 to c. 1100 except through the Latin translation of the "Organon" made by Boethius. In the twelfth and thirteenth centuries, interest in Aristotle revived and Latin Christians had translations made, both from Arabic translations, such | 308 | 697 |
Aristotle. as those by Gerard of Cremona, and from the original Greek, such as those by James of Venice and William of Moerbeke. After the Scholastic Thomas Aquinas wrote his "Summa Theologica", working from Moerbeke's translations and calling Aristotle "The Philosopher", the demand for Aristotle's writings grew, and the Greek manuscripts returned to the West, stimulating a revival of Aristotelianism in Europe that continued into the Renaissance. These thinkers blended Aristotelian philosophy with Christianity, bringing the thought of Ancient Greece into the Middle Ages. Scholars such as Boethius, Peter Abelard, and John Buridan worked on Aristotelian logic. The medieval English poet | 308 | 698 |
Aristotle. Chaucer describes his student as being happy by having A cautionary medieval tale held that Aristotle advised his pupil Alexander to avoid the king's seductive mistress, Phyllis, but was himself captivated by her, and allowed her to ride him. Phyllis had secretly told Alexander what to expect, and he witnessed Phyllis proving that a woman's charms could overcome even the greatest philosopher's male intellect. Artists such as Hans Baldung produced a series of illustrations of the popular theme. The Italian poet Dante says of Aristotle in "The Divine Comedy": Section:Influence.:On Early Modern scientists. In the Early Modern period, scientists such | 308 | 699 |