Sent: Wednesday, October 03, 2001 12:22 AM
Subject: RE: Some more questions on Aristotle and Plato
As you can guess I have some more questions for you:
1. Does Aristotle say that by abstracting concepts from things we can use
this as a basis for understanding? Is this true? What is the exact definition
of abstraction?
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Yes, in order to have universal understanding of the nature of any kind of
thing (which is needed for having a priori knowledge of that kind of thing), we
have to be able to have a universal representation of the nature in question,
which is nothing but the universal concept of that nature in the mind.
According to Aristotle, we are able to form these universal concepts in our
minds as a result of the abstractive activity of the agent intellect. This
activity, the process of abstraction, is the process of forming these universal
concepts by grasping the nature that is common to a number of individuals of
the same nature (i.e., individuals of the same kind) while disregarding what is
peculiar to each (their individuating conditions).
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2. Does Aristotle believe that we recollect, or that through experiences
we acquire knowledge, thus intellect? What about pre-natal knowledge? Since a
priori knowldege is not based on experience?
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Aristotle denies Plato's theory of recollection. First, because he does not
need it to account for the presence of our universal concepts in our minds,
since he is able to account for these concept in terms of his theory of
abstraction (according to which we can form these concepts in this life, from
experience). Second, he denies recollection, because the theory or recollection
rests on Plato's theory of Forms (since it is the Forms that we recollect,
according to Plato), and he denies the existence of Plato's Forms. Still,
Aristotle maintains that we have a priori knowledge. He simply denies that this
a priori knowledge would have to be prenatal in its origin. Since we have a
priori knowledge once we have the required understanding, and we have the required
understanding when we have the relevant concepts, and we can gain these
concepts from experience in this life, we can have a priori knowledge
originating in this life. Nevertheless, this does not mean that a priori
knowledge would have to be dependent on experience *for its justification*. We
can know a universal proposition a priori (i.e., without having to check all
the singulars it is about), simply because we have the relevant concepts
(which, to be sure, we originally gained from experience).
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3. What does Aristotle think happens when you die? Does he think
that that the soul separates from the body? Does he believe in
reincarnation, perfect froms? Now I am really confused?
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Aristotle denies the existence of platonic Forms, and he also denies the
reincarnation of the soul. Yet, he maintains the immortality of the soul, but
for very different reasons from Plato's. We'll discuss this issue in class.
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4. Why is it that some people are able to excel vastly and some aren't?
Do we all possess the same capabilities, or not? Are some people just
lazy? Are some just not as talented?
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We all possess the same *specific* capacities, but not the same *individual*
capacities. We all have the capacity to reason, but some are better in
mathematical reasoning and others in practical reasoning, etc. Again, we all
have the ability to run (as opposed to fish or snakes that don't), but some
have the ability to run faster than others. The latter phenomenon is no greater
mystery than the former. Just as who becomes an excellent athlete depends both
on individual talent and dedication, so does who becomes an excellent thinker
in this or that field. But in both cases the individual differences presuppose
specifically the same abilities, which can be realized differently and to
different degrees in different individuals.
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5. Just out of curiosity: Do modern philosophers of today rely on
Aristotle's teachings or Plato's teaching, Both? Why?
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Both Plato and Aristotle have quite clearly identifiable followers today
regarding many issues (in particular, the question of universals), even if
nobody would maintain all particular doctrines of either philosopher.
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