Аристотель философиясының дәстүрі

Philosophical tradition inspired by the work of Aristotle

Aristotelianism (,/ær//ɪ//s//t//ə/'/t//iː//l//i//ə//n//ɪ//z//əm/ ARRistəTEEleeənizəm) is a philosophical tradition inspired by the work of Aristotle, usually characterized by deductive logic and an analytic inductive method in the study of natural philosophy and metaphysics. It covers the treatment of the social sciences under a system of natural law. It answers why questions by a scheme of four causes, including purpose or teleology, and emphasizes virtue ethics. Aristotle and his school wrote tractates on physics, biology, metaphysics, logic, ethics, aesthetics, poetry, theatre, music, rhetoric, psychology, linguistics, economics, politics, and government. Any school of thought that takes one of Aristotle's distinctive positions as its starting point can be considered "Aristotelian" in the widest sense. This means that different Aristotelian theories (e. g. in ethics or in ontology) may not have much in common as far as their actual content is concerned besides their shared reference to Aristotle. In Aristotle's time, philosophy included natural philosophy, which preceded the advent of modern science during the Scientific Revolution. The works of Aristotle were initially defended by the members of the Peripatetic school and later on by the Neoplatonists, who produced many commentaries on Aristotle's writings. In the Islamic Golden Age, Avicenna and Averroes translated the works of Aristotle into Arabic and under them, along with philosophers such as Al Kindi and Al Farabi, Aristotelianism became a major part of early Islamic philosophy. Moses Maimonides adopted Aristotelianism from the Islamic scholars and based his Guide for the Perplexed on it and that became the basis of Jewish scholastic philosophy. Although some of Aristotle's logical works were known to western Europe, it was not until the Latin translations of the 12th century and the rise of scholasticism that the works of Aristotle and his Arabic commentators became widely available. Scholars such as Albertus Magnus and Thomas Aquinas interpreted and systematized Aristotle's works in accordance with Catholic theology. After retreating under criticism from modern natural philosophers, the distinctively Aristotelian idea of teleology was transmitted through Wolff and Kant to Hegel, who applied it to history as a totality. However, this project was criticized by Trendelenburg and Brentano as non Aristotelian, Hegel's influence is now often said to be responsible for an important Aristotelian influence upon Marx. Recent Aristotelian ethical and "practical" philosophy, such as that of Gadamer and McDowell, is often premissed upon a rejection of Aristotelianism's traditional metaphysical or theoretical philosophy. From this viewpoint, the early modern tradition of political republicanism, which views the res publica, public sphere or state as constituted by its citizens' virtuous activity, can appear thoroughly Aristotelian. Alasdair MacIntyre is a notable Aristotelian philosopher who helped to revive virtue ethics in his book After Virtue. MacIntyre revises Aristotelianism with the argument that the highest temporal goods, which are internal to human beings, are actualized through participation in social practices.

The original followers of Aristotle were the members of the Peripatetic school. The most prominent members of the school after Aristotle were Theophrastus and Strato of Lampsacus, who both continued Aristotle's researches. During the Roman era, the school concentrated on preserving and defending his work. The most important figure in this regard was Alexander of Aphrodisias who commentated on Aristotle's writings. With the rise of Neoplatonism in the 3rd century, Peripateticism as an independent philosophy came to an end. Still, the Neoplatonists sought to incorporate Aristotle's philosophy within their own system and produced many commentaries on Aristotle.

Aristotelianism is understood by its proponents as critically developing Plato's theories. Some recent Aristotelian ethical and 'practical' philosophy, such as that of Gadamer and McDowell, is often premised upon a rejection of Aristotelianism's traditional metaphysical or theoretical philosophy. From this viewpoint, the early modern tradition of political republicanism, which views the res publica, public sphere or state as constituted by its citizens' virtuous activity, can appear thoroughly Aristotelian. Mortimer J. Adler described Aristotle's Nicomachean Ethics as a "unique book in the Western tradition of moral philosophy, the only ethics that is sound, practical, and undogmatic." The contemporary Aristotelian philosopher Alasdair MacIntyre helped to revive virtue ethics in his book After Virtue. MacIntyre revises Aristotelianism with the argument that the highest temporal goods, which are internal to human beings, are actualized through participation in social practices. He opposes Aristotelianism to the managerial institutions of capitalism and its state, and to rival traditions—including the philosophies of Hume, Kant, Kierkegaard, and Nietzsche—that reject its idea of essentially human goods and virtues and instead legitimize capitalism. Therefore, on MacIntyre's account, Aristotelianism is not identical with Western philosophy as a whole; rather, it is "the best theory so far, [including] the best theory so far about what makes a particular theory the best one." Politically and socially, it has been characterized as a newly 'revolutionary Aristotelianism'. This may be contrasted with the more conventional, apolitical, and effectively conservative uses of Aristotle by, for example, Gadamer and McDowell. Other important contemporary Aristotelian theorists include Fred D. Miller, Jr. in politics and Rosalind Hursthouse in ethics.

Neo Aristotelianism in meta ontology holds that the goal of ontology is to determine which entities are fundamental and how the non fundamental entities depend on them. The concept of fundamentality is usually defined in terms of metaphysical grounding. Fundamental entities are different from non fundamental entities because they are not grounded in other entities. Jonathan Schaffer's priority monism is a recent form of neo Aristotelian ontology. He holds that there exists only one thing on the most fundamental level: the world as a whole. This thesis does not deny our common sense intuition that the distinct objects we encounter in our everyday affairs like cars or other people exist. It only denies that these objects have the most fundamental form of existence.

The problem of universals is the question of whether and in what way universals exist. Aristotelians and Platonists agree that universals have actual, mind independent existence; thus they oppose the nominalist standpoint. Aristotelians disagree with Platonists, however, about the mode of existence of universals. Platonists hold that universals exist in some form of "Platonic heaven" and thus exist independently of their instances in the concrete, spatiotemporal world. Aristotelians, on the other hand, deny the existence of universals outside the spatiotemporal world. This view is known as immanent realism. For example, the universal "red" exists only insofar as there are red objects in the concrete world. Were there no red objects there would be no red universal. This immanence can be conceived in terms of the theory of hylomorphism by seeing objects as composed of a universal form and the matter shaped by it. David Malet Armstrong was a modern defender of Aristotelianism on the problem of universals. States of affairs are the basic building blocks of his ontology, and have particulars and universals as their constituents. Armstrong is an immanent realist in the sense that he holds that a universal exists only insofar as it is a constituent of at least one actual state of affairs. Universals without instances are not part of the world. Taking a realist approach to universals also allows an Aristotelian realist philosophy of mathematics, according to which mathematics is a science of properties that are instantiated in the real (including physical) world, such as quantitative and structural properties.