Studia Neoaristotelica最新文献

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Studia Neoaristotelica Pub Date : 2023-01-01 DOI: 10.5840/studneoar20232012

L. M. Mason

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Leonardo da Vinci’s Aphorism on the Aristotle-Alexander Legend: Sources, Meaning, And Its Reception by Francis Bacon 列奥纳多·达·芬奇关于亚里士多德-亚历山大传说的警句:来源，意义，以及弗朗西斯·培根的接受

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Studia Neoaristotelica Pub Date : 2023-01-01 DOI: 10.5840/studneoar20232011

J. Demetracopoulos

{"title":"Leonardo da Vinci’s Aphorism on the Aristotle-Alexander Legend: Sources, Meaning, And Its Reception by Francis Bacon","authors":"J. Demetracopoulos","doi":"10.5840/studneoar20232011","DOIUrl":"https://doi.org/10.5840/studneoar20232011","url":null,"abstract":"One of Leonardo da Vinci’s autographed aphorisms states that Aristotle and Alexander were each other’s teachers. Interpreting it in light of those of Leonardo’s readings which instigated him to write it down along with providing him the material he needed to do so, I argue that the aphorism turns against Aristotle as an emblematically boastful, know-it-all man involved in undue occupation of all knowledge throughout history. Leonardo presents Aristotle as if he had been taught by the pernicious conqueror Alexander to act in scholarship in the way the Macedonian king had acted in politics and external affairs. The core of this critique goes back to a traditional anti-Aristotelian point in Antiquity, complies with the 15th- and 16th-century anti-Aristotelianism and goes hand-in-hand with Leonardo’s own view that intelligent men (including himself) are capable of going much further than Aristotle in the direction of discovering the truth. I identify Leonardo’s sources and I argue that Francis Bacon’s repeated bitter remark that the soul of Aristotle was infected by Alexander’s tyrannic character was quite probably based on Leonardo’s aphorism.","PeriodicalId":55635,"journal":{"name":"Studia Neoaristotelica","volume":"1 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71298258","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Být v či nebýt v? 在还是不在？

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Studia Neoaristotelica Pub Date : 2022-01-01 DOI: 10.5840/studneoar20221957

L. Novák

{"title":"Být v či nebýt v?","authors":"L. Novák","doi":"10.5840/studneoar20221957","DOIUrl":"https://doi.org/10.5840/studneoar20221957","url":null,"abstract":"The purpose of this article is to compare the Thomist and the Scotist theory of relations. The main feature of the Thomist theory is an effort to minimize the ontological import of the specific essential ratio of relation as such, called esse ad, and to reduce the ontological import of its other aspect, the esse in or inherence understood as a common feature of all accidents, to the esse in of its foundation. The Scotists, on the other hand, have no tendency to deflate the esse ad of a relation. Moreover, according to Malafossa of Barge’s theory (adopted by B. Mastri and B. Belluto), a relation involves two different instances of esse in. The one, called esse in velut in subiecto, is that generic inherence common to all accidents (which, therefore, does not occur in the substantial relations of divine persons). The other, esse in velut in fundamento, belongs specifically to relation as such and reflects the fact that very relation, even a substantial one, is not only a relation towards something, but necessarily also a relation of something towards something else. In spite of the fact, therefore, that the Thomist and Scotist doctrines are usually grouped together as mere subvariants of anti-reductive realism, they must be regarded as substantially different.","PeriodicalId":55635,"journal":{"name":"Studia Neoaristotelica","volume":"1 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71298145","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Three Nordic Neo-Aristotelians and the First Doorkeeper of Logic 三个北欧新亚里士多德主义者和第一位逻辑守门人

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Studia Neoaristotelica Pub Date : 2022-01-01 DOI: 10.5840/studneoar20221911

T. Tulenheimo

{"title":"Three Nordic Neo-Aristotelians and the First Doorkeeper of Logic","authors":"T. Tulenheimo","doi":"10.5840/studneoar20221911","DOIUrl":"https://doi.org/10.5840/studneoar20221911","url":null,"abstract":"I discuss the views on logic held by three early Nordic neo-Aristotelians — the Swedes Johannes Canuti Lenaeus (1573–1669) and Johannes Rudbeckius (1581–1646), and the Dane Caspar Bartholin (1585–1629). They all studied in Wittenberg (enrolled respectively in 1597, 1601, and 1604) and were exponents of protestant (Lutheran) scholasticism. The works I utilize are Janitores logici bini (1607) and Enchiridion logicum (1608) by Bartholin; Logica (1625) and Controversiae logices (1629) by Rudbeckius; and Logica peripatetica (1633) by Lenaeus. Rudbeckius’s and Lenaeus’s books were published much later than they were prepared. Rudbeckius wrote the first versions of his books in 1606, and the material for Lenaeus’s book had been prepared by 1607. Bartholin calls the treatment of the nature of logic the “first doorkeeper of logic”. To compare the views of the three neo-Aristotelians on this topic, I systematically investigate what they have to say about second notions, the subject of logic, the internal and external goal of logic, and the definition of logic. I also compare their approaches with those of Jacob Martini (teacher of Rudbeckius and Bartholin) and Iacopo Zabarella (an intellectual predecessor of all three).","PeriodicalId":55635,"journal":{"name":"Studia Neoaristotelica","volume":"1 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71298445","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Filomathés čili o odbornosti Filomathé的专业知识

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Studia Neoaristotelica Pub Date : 2022-01-01 DOI: 10.5840/studneoar20221968

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Qui melius scit exponere, exponat! 谁更懂得阐述，阐述！

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Studia Neoaristotelica Pub Date : 2022-01-01 DOI: 10.5840/studneoar20221923

Lukáš Novák

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Puella est domina sui corporis 女孩是她主人的身体。

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