Indeed, Inwood argues that
Aristotelian virtue ethics (claims about the nature of ethical virtue generally and individual ethical virtues more specifically) and naturalism (claims about the basis of human flourishing in a natural human function, activity, or impulse) are theoretically independent (at least in principle) and that contemporary virtue ethics has largely exhausted what it can usefully borrow from the former.
We speak glibly about international re-education, racial and cultural problems, etc., without realizing that the
Aristotelian Indo-Europeans are today only a small minority in this world (although to a large extent in control).
Neither reply cuts much ice: the first because Sumner need not claim that the philosopher is fully virtuous, just more virtuous than he would have been otherwise; and
Aristotelians can only put so much weight on the importance of pleasure for virtue before their account of virtue begins to look ridiculous.
Although Yu fails to see the degree to which Mencius altered and advanced Confucian ethics, he highlights the role that Mencius places on the nature-potency-actualization formula, which serves as the foundation for a fruitful dialogue with
Aristotelians. Moreover, Mencius does not restrict himself to the texts of the Zhou dynasty in order to defend the Confucian world-view; rather, he adopts an argumentative strategy similar to Aristotle's by basing himself on reason and observation.
Chapter Two, "Aristotle Among the Christians," delineates the positions of both Augustinians and
Aristotelians and demonstrates compellingly that the antagonists were less divided than the conventional account would imply.
By contrast,
Aristotelian or moderate realism takes properties to be literally instantiated in things (physical particulars or whatever other particular things may exist).
There is no need to argue here for the importance of this relationship in the context of
Aristotelian philosophy; but the subject is also crucial for the philosophy of Heidegger, insofar as this philosophy is from the outset an attempt to overcome an established understanding of philosophy as a theoretical activity isolated from life and the world of [TEXT NOT REPRODUCIBLE IN ASCII].
Paper, $109.--Why would contemporary philosophers be interested in this history of the influence of French and Belgian
Aristotelians in North America?
Likewise, although he calls them
Aristotelians, he shows natural philosophers abandoning some Peripatetic explanations.
The present collection includes several analyses of truly solid
Aristotelians. Thus Pietro Pomponazzi (1462-1525) was a "secularist"
Aristotelian and Jacopo Zabarella (1533-1589) was a truly remarkable epistemologist, who dealt with strikingly modern sounding analytic and methodological matters starting from
Aristotelian foundations.
Against Edgar Wind, the early Garin, and an older tradition within Italian historiography that had seen Ficino in a somewhat conspiratorial light, as a kind of proto-Enlightenment figure pushing the envelope of orthodoxy or even as a crypto-pagan, Allen (in this respect a faithful disciple of Kristeller) takes Ficino au pied de la lettre, seeing him as a theological reformer, someone above all interested in saving Christian theology from what Allen labels the "integral
Aristotelians." Ficino wanted to renew Christianity's corrupted theological traditions by abandoning the failed medieval synthesis with Aristotelianism and returning Christian theology to its ancient Platonic roots.
Cloth, $59.95--The relation between Aristotle's own views and inquiries and later
Aristotelians, observes Sharpies, is a problematic one.
Medieval scholasticism is the story of disagreements about how this project should be carried out, not the story of a struggle between Augustinians and
Aristotelians. All scholastics shared
Aristotelian assumptions and deferred to the authority of Augustine.
