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The world is a regular place; things happen in generally unsurprising ways; but this is not an indication of any deeper necessity in nature. Indeed, if you had left the world of philosophy in the s, you might have thought that Humean, empiricist, science-based metaphysics was the only metaphysics worth taking seriously.

T hings did not stay like this, however. Aristotelian metaphysics started to return, and the volume under review is one of many books that have come out in recent years defending Aristotelian views of causation, substance, attribute, and even essence and form. How did this change come about? Philosophers had talked for some time in terms of necessary truth as truth in all possible worlds. Kripke introduced a precise way of formulating this idea, and pursued its interpretation into a metaphysics of essence and necessity. One central idea was that if we want to make sense when we say that something is necessarily such and such for example, that a person is necessarily human , we should think of this as a feature that it has in all possible worlds in which it exists.

But if this is the right way to think, then we must also be able to identify the same individual in these different possible worlds. And in order to do this, there must be something about it which makes it the individual it is in each of the worlds in which it exists.

And what is this but its essence? Kripke extended the idea of essence beyond individuals to kinds of things, such as gold and water. We can imagine that gold might have a slightly different color, for example, but what makes it the case that it is gold we are imagining, rather than something that is rather like gold in certain respects?

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Kripke argued that to identify gold in different possible situations requires that gold have an essence. He proposed that the essence of an element is its atomic number, so gold is essentially the element with the atomic number The details do not matter here; what was important was the idea that the world has a natural order, an order which is neither imposed by our interpretation nor just the order of Humean laws of nature.

Human beings discovered that water is H 2 O; we did not invent this fact. What we were discovering, Kripke and his followers argued, is not just a law or regularity: It is rather the essence of the natural kind water. These ideas are clearly Aristotelian in inspiration. Essences are, of course, anathema to Humean metaphysics and to the post-positivist philosophy of W.

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The United Nations is made up of entities, nations, which perhaps have more of a claim to be real, and these things themselves are made up of entities, human beings, which an Aristotelian would call substances. It is asserted that the less fundamental entities can be grounded in the being and activity of more fundamental entities. In the volume under review, Robert Koons discusses grounding in the context of an Aristotelian philosophy of physics. T he second area of philosophy in which Aristotelian ideas has returned is the philosophy of causation or causality : the study of cause and effect.

Humeans have responded by arguing that such dispositionality is not a real feature of the world, but only an artifact of our description of it. And these interactions are covered by laws of nature, as per the usual Humean theory of causation. This line of thought can be supported by looking closely at what the laws of nature actually say. Her work is well represented in the volume under review by an essay cowritten with Christopher Austin linking the notion of potentiality with the concept of the unity of an organism.

Again, the crucial immediate historical precursors were the logical positivists and those influenced by them. The logical positivists had seen scientific theories as aiming at the statement of laws of nature which were as general and exceptionless as possible. Rather, these philosophers looked to replace these laws with laws that were equally general. It is also very different from the modern career politician who derives his wealth at the expense of the citizenry. Aristotle thinks rulers should be propertied and leisured, so, without other worries, they can invest their time in producing virtue.

Laborers are too busy. Share Flipboard Email. Gill is a freelance classics and ancient history writer. She has a master's degree in linguistics and is a former Latin teacher. Book III -. Aristotle extends his discussion to opinions, arguing that not all opinions are equally authoritative. Aristotle points out that when it comes to questions about our future health, the opinion of the physician is not on a par with a lay person. Nor are our senses equally authoritative on the same subject matter.

Each sense is authoritative about its own special objects. For example, sight, and not taste, is the authority on color, but taste, and not sight, is the authority on flavor Metaph IV 5 b11— According to Aristotle, then, it is far from unclear which appearances, or whose opinions, are to be trusted in cases of conflict. Those who profess to deny this, show, by their own actions, presumably by trusting only their waking appearances when they are awake, and by consulting a physician when they are ill and so on, that they believe quite the reverse. Therefore, according to Aristotle, the second premise of the argument from conflicting appearances is false, and so the argument fails.

Aristotle has not had the last word. The skeptics of Hellenistic times made much of arguments from conflicting appearances, and modern philosophers continue to discuss their efficacy, especially in the field of ethics. At the beginning of Metaphysics IV 5, Aristotle says that PNC stands and falls with the doctrine of Protagoras, that each individual human being is the measure of all things. If the wind appears cold to you but hot to me and knowledge is nothing but perception, then we must both be correct, as Protagoras says.

If they are right, then he must be wrong! Cratylus was mistaken, according to Aristotle, because there is no radical flux.

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When things change, something persists, and even if the quantity of a thing is not constant, we know each thing by what sort of thing it is. Presumably, even if its water is constantly flowing, we can still identify a river. Aristotle points out that if there were radical flux, this would be tantamount to everything being at rest, so the idea of radical flux is contradictory. On his own view, showing that PNC is indubitable would also show that it is true. At this point, one might wonder if Protagoras can turn the tables on Aristotle. Certainly, to a Protagorean, showing that PNC is indubitable would show that it is true, but it also assumes his own view, that how things appear is how they are!

Does Aristotle or Protagoras win? The Stoic Chrysippus apparently wrote a whole book, now lost, on such table-turning arguments. However, Aristotle still finds fault with this view because it makes everything relative to perception, including the perceiver. Not everything can be relative to perception, according to Aristotle.

As he explains at the end of the previous chapter, there is something beyond perception that causes the perception and is prior. Aristotle uses his discussion of PNC and Protagoras to stake out a realist position. On the third point, Aristotle discusses views about perception and change that lead people to say that they reject PNC.

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  • On the second point, Aristotle shows that those who say that they reject PNC do not really do so, or, if they do, they will be giving up intelligible discourse and action, and—one might add—they will be living in a world of mere sophistry and power. It is controversial how much of an essentialist or indeed realist view one must accept if one accepts PNC, but it is clear that PNC is essential for the project of an Aristotelian science. Without it, Aristotle notes, beginners in philosophy who are interested in the truth would be off on a wild goose chase Metaph IV 5 b36—8.

    Acceptance of PNC, then, may also have ethical and political implications. Of course, Aristotle would agree that any argument in favor of PNC must beg the question. Another approach is for dialetheists to refuse to let the Aristotelian reformulate their supposed counterexamples to PNC by adding qualifications so that these supposed counterexamples do not violate PNC after all. The Aristotelian can counter that without those qualifications the dialetheist has not said anything meaningful at all. Why is this not both true and false at the same time as the dialetheist contends?

    Besides dialetheists, some modern logicians, who need not be dialetheists, think that logic can be paraconsistent, i. While Aristotle is obviously not a dialetheist, it is not clear where he stands on the issue of paraconsistency in Metaph IV. However one understands these passages, in the Prior Analytics , Aristotle does commit himself to the view that syllogistic is paraconsistent APr. II 15 64a This is an intriguing and relatively neglected text. At first sight it looks as if Aristotle is presenting a valid argument that includes contradictions as some of the premises, which would be surprising given his account of PNC in Metaphysics IV.

    However, the text is even more obscure than usual.

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    There are two basic interpretations. According to one interpretation, Aristotle does indeed include contradictions, but these are idle and play no real logical role in the argument he presents. There are difficulties with both interpretations. Aristotle starts by saying that no demonstration assumes PNC unless it concludes that x is F and not not- F. The text invites further elucidation. Aristotle, General Topics: logic Aristotle, General Topics: metaphysics contradiction dialetheism essential vs.

    Three Versions of the Principle of Non-Contradiction 2. The Elenctic Method and Transcendental Arguments 4. The Role of Aristotelian Essentialism 6. The Principle of Non-Contradiction and Action 7. The Argument from Conflicting Appearances 9. Dialetheism, Paraconsistency, and Aristotle Three Versions of the Principle of Non-Contradiction There are arguably three versions of the principle of non-contradiction to be found in Aristotle: an ontological, a doxastic and a semantic version.

    Aristotle’s thinking on democracy has more relevance than ever

    The Role of Aristotelian Essentialism Aristotelian essentialism is the view that there exist what modern philosophers would treat as natural kinds, for example, human beings, horses and acanthus plants. The Principle of Non-Contradiction and Action Aristotle notes that even if the opponent fails to speak, she must still act, and if she acts in a certain way, that shows that she thinks that things in the world are one way rather than another, and that some courses of action are better than others. The Argument from Conflicting Appearances In chapter 5, Aristotle distinguishes two types of opponent, those who claim to reject PNC for the sake of argument, and those Pre-Socratics who are genuinely perplexed.

    Aristotle presents the argument as follows: There are three sorts of cases of conflicting appearances: Things appear different to different members of the same species, e. Things appear different to members of different species e. Things do not always appear the same even to the senses of the same individual Metaph IV 5 b8—9. It is not clear which appearances are true and which false Metaph IV 5 b If something is true it is not clear to us Democritus in skeptical mood, Metaph IV 5 b Everything is just as true as everything else.

    This is mentioned as an explanation of premiss 2 at Metaph IV 5 b10— Posterior Analytics I 11 This is an intriguing and relatively neglected text. Translation and commentary. Oxford: Clarendon Press. Barnes, J. Translation with notes. Princeton: Princeton University Press, vols 1 and 2.

    Irwin, T. Translation with introduction, notes and glossary. Aristotle: Selections.

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    Indianapolis: Hackett. Jaeger, W. Aristotelis Metaphysica. Oxford Classical Text. Kirwan, Christopher, Oxford:Clarendon Press. Madigan, Arthur S. Ithaca: Cornell University Press. Minio-Paluello, L. Aristotelis Categoriae et Liber De Interpretatione. Ross, W. For example, in Richard McKeon ed. The Basic Works of Aristotle. New York: Random House, Aristotelis Topica et Sophistici Elenchii. Aristotelis Analytica et Posteriora , with preface and appendix by L. Rowan, J. Chicago: H.

    Regnery Co. Plato Burnet, J. Burnyeat, M. The Theaetetus of Plato. Translation by M. Levett, revised by M. Burnyeat, and an introduction by M. Duke, E. McDowell, John, Selected Secondary Literature Annas, Julia, Annas, Julia and Barnes, Jonathan, Anscombe, G. Anscombe and P. Three Philosophers , Oxford: Blackwell. Aquinas, Thomas. Bailey, D.

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