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Abraham Lincoln | 307 | Religious and philosophical beliefs | I claim not to have controlled events, but confess plainly that events have controlled me. Now, at the end of three years struggle the nation's condition is not what either party, or any man devised, or expected. God alone can claim it. Whither it is tending seems plain. If God now wills the removal of a great wrong, and wills also that we of the North as well as you of the South, shall pay fairly for our complicity in that wrong, impartial history will find therein new cause to attest and revere the justice and goodness of God. |
Abraham Lincoln | 307 | Religious and philosophical beliefs | This spirituality can best be seen in his second inaugural address, considered by some scholars as the greatest such address in American history, and by Lincoln himself as his own greatest speech, or one of them at the very least. Lincoln explains therein that the cause, purpose, and result of the war was God's will. Lincoln's frequent use of religious imagery and language toward the end of his life may have reflected his own personal beliefs or might have been a device to reach his audiences, who were mostly evangelical Protestants. On the day Lincoln was assassinated, he reportedly told his wife he desired to visit the Holy Land. |
Abraham Lincoln | 307 | Health | Lincoln is believed to have had depression, smallpox, and malaria. He took blue mass pills, which contained mercury, to treat constipation. It is unknown to what extent this may have resulted in mercury poisoning. |
Abraham Lincoln | 307 | Health | Several claims have been made that Lincoln's health was declining before the assassination. These are often based on photographs of Lincoln appearing to show weight loss and muscle wasting. It is also suspected that he might have had a rare genetic disease such as Marfan syndrome or multiple endocrine neoplasia type 2B. |
Abraham Lincoln | 307 | Legacy | Lincoln's redefinition of republican values has been stressed by historians such as John Patrick Diggins, Harry V. Jaffa, Vernon Burton, Eric Foner, and Herman J. Belz. Lincoln called the Declaration of Independence—which emphasized freedom and equality for all—the "sheet anchor" of republicanism beginning in the 1850s. He did this at a time when the Constitution, which "tolerated slavery", was the focus of most political discourse. Diggins notes, "Lincoln presented Americans a theory of history that offers a profound contribution to the theory and destiny of republicanism itself" in the 1860 Cooper Union speech. Instead of focusing on the legality of an argument, he focused on the moral basis of republicanism. |
Abraham Lincoln | 307 | Legacy | His position on war was founded on a legal argument regarding the Constitution as essentially a contract among the states, and all parties must agree to pull out of the contract. Furthermore, it was a national duty to ensure the republic stands in every state. Many soldiers and religious leaders from the north, though, felt the fight for liberty and freedom of slaves was ordained by their moral and religious beliefs. |
Abraham Lincoln | 307 | Legacy | As a Whig activist, Lincoln was a spokesman for business interests, favoring high tariffs, banks, infrastructure improvements, and railroads, in opposition to Jacksonian democrats. Lincoln shared the sympathies that the Jacksonians professed for the common man, but he disagreed with the Jacksonian view that the government should be divorced from economic enterprise. Nevertheless, Lincoln admired Andrew Jackson's steeliness as well as his patriotism. According to historian Sean Wilentz: |
Abraham Lincoln | 307 | Legacy | Just as the Republican Party of the 1850s absorbed certain elements of Jacksonianism, so Lincoln, whose Whiggery had always been more egalitarian than that of other Whigs, found himself absorbing some of them as well. And some of the Jacksonian spirit resided inside the Lincoln White House. |
Abraham Lincoln | 307 | Legacy | William C. Harris found that Lincoln's "reverence for the Founding Fathers, the Constitution, the laws under it, and the preservation of the Republic and its institutions strengthened his conservatism." James G. Randall emphasizes his tolerance and moderation "in his preference for orderly progress, his distrust of dangerous agitation, and his reluctance toward ill digested schemes of reform." Randall concludes that "he was conservative in his complete avoidance of that type of so-called 'radicalism' which involved abuse of the South, hatred for the slaveholder, thirst for vengeance, partisan plotting, and ungenerous demands that Southern institutions be transformed overnight by outsiders." |
Abraham Lincoln | 307 | Legacy | In Lincoln's first inaugural address, he explored the nature of democracy. He denounced secession as anarchy, and he explained that majority rule had to be balanced by constitutional restraints. He said, "A majority held in restraint by constitutional checks and limitations, and always changing easily with deliberate changes of popular opinions and sentiments, is the only true sovereign of a free people." |
Abraham Lincoln | 307 | Legacy | The successful reunification of the states had consequences for how people viewed the country. The term "the United States" has historically been used sometimes in the plural ("these United States") and other times in the singular. The Civil War was a significant force in the eventual dominance of the singular usage by the end of the 19th century. |
Abraham Lincoln | 307 | Legacy | In his company, I was never reminded of my humble origin, or of my unpopular color. |
Abraham Lincoln | 307 | Legacy | In surveys of U.S. scholars ranking presidents conducted since 1948, the top three presidents are Lincoln, Washington, and Franklin Delano Roosevelt, although the order varies. Between 1999 and 2011, Lincoln, John F. Kennedy, and Ronald Reagan were the top-ranked presidents in eight public opinion surveys, according to Gallup. A 2004 study found that scholars in the fields of history and politics ranked Lincoln number one, while legal scholars placed him second after George Washington. |
Abraham Lincoln | 307 | Legacy | Lincoln's assassination left him a national martyr. He was viewed by abolitionists as a champion of human liberty. Republicans linked Lincoln's name to their party. Many, though not all, in the South considered Lincoln as a man of outstanding ability. Historians have said he was "a classical liberal" in the 19th-century sense. Allen C. Guelzo states that Lincoln was a "classical liberal democrat—an enemy of artificial hierarchy, a friend to trade and business as ennobling and enabling, and an American counterpart to Mill, Cobden, and Bright", whose portrait Lincoln hung in his White House office. |
Abraham Lincoln | 307 | Legacy | Sociologist Barry Schwartz argues that Lincoln's American reputation grew slowly from the late 19th century until the Progressive Era (1900–1920s), when he emerged as one of America's most venerated heroes, even among white Southerners. The high point came in 1922 with the dedication of the Lincoln Memorial on the National Mall in Washington, D.C. |
Abraham Lincoln | 307 | Legacy | Union nationalism, as envisioned by Lincoln, "helped lead America to the nationalism of Theodore Roosevelt, Woodrow Wilson, and Franklin Delano Roosevelt." In the New Deal era, liberals honored Lincoln not so much as the self-made man or the great war president, but as the advocate of the common man who they claimed would have supported the welfare state. |
Abraham Lincoln | 307 | Legacy | Schwartz argues that in the 1930s and 1940s the memory of Abraham Lincoln was practically sacred and provided the nation with "a moral symbol inspiring and guiding American life." During the Great Depression, he argues, Lincoln served "as a means for seeing the world's disappointments, for making its sufferings not so much explicable as meaningful." Franklin D. Roosevelt, preparing America for war, used the words of the Civil War president to clarify the threat posed by Germany and Japan. Americans asked, "What would Lincoln do?" However, Schwartz also finds that since World War II Lincoln's symbolic power has lost relevance, and this "fading hero is symptomatic of fading confidence in national greatness." He suggested that postmodernism and multiculturalism have diluted greatness as a concept. |
Abraham Lincoln | 307 | Legacy | In the Cold War years, Lincoln's image shifted to a symbol of freedom who brought hope to those oppressed by Communist regimes. He had long been known as the Great Emancipator, but, by the late 1960s, some African American intellectuals, led by Lerone Bennett Jr., denied that Lincoln deserved that title. Bennett won wide attention when he called Lincoln a white supremacist in 1968. He noted that Lincoln used ethnic slurs and told jokes that ridiculed blacks. Bennett argued that Lincoln opposed social equality and proposed that freed slaves voluntarily move to another country. The emphasis shifted away from Lincoln the emancipator to an argument that blacks had freed themselves from slavery, or at least were responsible for pressuring the government to emancipate them. Defenders of Lincoln, such as authors Dirck and Cashin, retorted that he was not as bad as most politicians of his day and that he was a "moral visionary" who deftly advanced the abolitionist cause, as fast as politically possible. Dirck stated that few Civil War scholars take Bennett seriously, pointing to his "narrow political agenda and faulty research". |
Abraham Lincoln | 307 | Legacy | By the 1970s, Lincoln had become a hero to political conservatives—apart from neo-Confederates such as Mel Bradford, who denounced his treatment of the white South—for his intense nationalism, his support for business, his insistence on stopping the spread of slavery, his acting on Lockean and Burkean principles on behalf of both liberty and tradition, and his devotion to the principles of the Founding Fathers. Lincoln became a favorite of liberal intellectuals across the world. |
Abraham Lincoln | 307 | Legacy | Barry Schwartz wrote in 2009 that Lincoln's image suffered "erosion, fading prestige, benign ridicule" in the late 20th century. On the other hand, Donald opined in his 1996 biography that Lincoln was distinctly endowed with the personality trait of negative capability, defined by the poet John Keats and attributed to extraordinary leaders who were "content in the midst of uncertainties and doubts, and not compelled toward fact or reason". |
Abraham Lincoln | 307 | Legacy | In the 21st century, President Barack Obama named Lincoln his favorite president and insisted on using the Lincoln Bible for his inaugural ceremonies. |
Abraham Lincoln | 307 | Legacy | Lincoln has often been portrayed by Hollywood, almost always in a flattering light. |
Abraham Lincoln | 307 | Legacy | Lincoln has been also admired by political figures outside the U.S., including German political theorist Karl Marx, Indian independence leader Mahatma Gandhi, former Liberian president Ellen Johnson Sirleaf, and Libyan revolutionary Muammar Gaddafi. |
Abraham Lincoln | 307 | Legacy | Lincoln's portrait appears on two denominations of United States currency, the penny and the $5 bill. His likeness also appears on many postage stamps. While he is usually portrayed bearded, he did not grow a beard until 1860 at the suggestion of 11-year-old Grace Bedell. He was the first of five presidents to do so. |
Abraham Lincoln | 307 | Legacy | He has been memorialized in many town, city, and county names, including the capital of Nebraska. The United States Navy Nimitz-class aircraft carrier USS Abraham Lincoln (CVN-72) is named after Lincoln, the second Navy ship to bear his name. The Lincoln Memorial is one of the most visited monuments in the nation's capital and is one of the top five most visited National Park Service sites in the country. Ford's Theatre, among the most visited sites in Washington, D.C., is across the street from Petersen House, where Lincoln died. Memorials in Springfield, Illinois, include the Abraham Lincoln Presidential Library and Museum, Lincoln's home, and his tomb. A portrait carving of Lincoln appears with those of three other presidents on Mount Rushmore, which receives about 3 million visitors a year. An influential statue of Lincoln stands in Lincoln Park, Chicago, with recastings given as diplomatic gifts standing in Parliament Square, London, and Parque Lincoln, Mexico City. |
Abraham Lincoln | 307 | Legacy | In 2019, Congress officially dedicated room H-226 in the United States Capitol to Abraham Lincoln. The room is located off National Statuary Hall and served as the post office of the House while then-Representative Abraham Lincoln served in Congress from 1847 to 1849. |
Aristotle | 308 | Aristotle (/ˈærɪˌstɒtəl/; Greek: Ἀριστοτέλης Aristotélēs, pronounced [aristotélɛːs]; 384–322 BCE) was an Ancient Greek philosopher and polymath. His writings cover a broad range of subjects spanning the natural sciences, philosophy, linguistics, economics, politics, psychology and the arts. As the founder of the Peripatetic school of philosophy in the Lyceum in Athens, he began the wider Aristotelian tradition that followed, which set the groundwork for the development of modern science. |
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Aristotle | 308 | Little is known about Aristotle's life. He was born in the city of Stagira in northern Greece during the Classical period. His father, Nicomachus, died when Aristotle was a child, and he was brought up by a guardian. At 17 or 18 he joined Plato's Academy in Athens and remained there till the age of 37 (c. 347 BCE). Shortly after Plato died, Aristotle left Athens and, at the request of Philip II of Macedon, tutored his son Alexander the Great beginning in 343 BC. He established a library in the Lyceum which helped him to produce many of his hundreds of books on papyrus scrolls. |
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Aristotle | 308 | Though Aristotle wrote many elegant treatises and dialogues for publication, only around a third of his original output has survived, none of it intended for publication. Aristotle provided a complex synthesis of the various philosophies existing prior to him. His teachings and methods of inquiry have had a significant impact across the world, and remain a subject of contemporary philosophical discussion. |
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Aristotle | 308 | Aristotle's views profoundly shaped medieval scholarship. The influence of his physical science extended from late antiquity and the Early Middle Ages into the Renaissance, and was not replaced systematically until the Enlightenment and theories such as classical mechanics were developed. He influenced Judeo-Islamic philosophies during the Middle Ages, as well as Christian theology, especially the Neoplatonism of the Early Church and the scholastic tradition of the Catholic Church. |
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Aristotle | 308 | Aristotle was revered among medieval Muslim scholars as "The First Teacher", and among medieval Christians like Thomas Aquinas as simply "The Philosopher", while the poet Dante called him "the master of those who know". His works contain the earliest known formal study of logic, and were studied by medieval scholars such as Peter Abelard and Jean Buridan. Aristotle's influence on logic continued well into the 19th century. In addition, his ethics, though always influential, gained renewed interest with the modern advent of virtue ethics. |
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Aristotle | 308 | Life | In general, the details of Aristotle's life are not well-established. The biographies written in ancient times are often speculative and historians only agree on a few salient points. |
Aristotle | 308 | Life | Aristotle was born in 384 BC in Stagira, Chalcidice, about 55 km (34 miles) east of modern-day Thessaloniki. His father, Nicomachus, was the personal physician to King Amyntas of Macedon. While he was young, Aristotle learned about biology and medical information, which was taught by his father. Both of Aristotle's parents died when he was about thirteen, and Proxenus of Atarneus became his guardian. Although little information about Aristotle's childhood has survived, he probably spent some time within the Macedonian palace, making his first connections with the Macedonian monarchy. |
Aristotle | 308 | Life | At the age of seventeen or eighteen, Aristotle moved to Athens to continue his education at Plato's Academy. He probably experienced the Eleusinian Mysteries as he wrote when describing the sights one viewed at the Eleusinian Mysteries, "to experience is to learn" [παθείν μαθεĩν]. Aristotle remained in Athens for nearly twenty years before leaving in 348/47 BCE. The traditional story about his departure records that he was disappointed with the Academy's direction after control passed to Plato's nephew Speusippus, although it is possible that he feared the anti-Macedonian sentiments in Athens at that time and left before Plato died. Aristotle then accompanied Xenocrates to the court of his friend Hermias of Atarneus in Asia Minor. After the death of Hermias, Aristotle travelled with his pupil Theophrastus to the island of Lesbos, where together they researched the botany and zoology of the island and its sheltered lagoon. While in Lesbos, Aristotle married Pythias, either Hermias's adoptive daughter or niece. They had a daughter, whom they also named Pythias. In 343 BCE, Aristotle was invited by Philip II of Macedon to become the tutor to his son Alexander. |
Aristotle | 308 | Life | Aristotle was appointed as the head of the royal Academy of Macedon. During Aristotle's time in the Macedonian court, he gave lessons not only to Alexander but also to two other future kings: Ptolemy and Cassander. Aristotle encouraged Alexander toward eastern conquest, and Aristotle's own attitude towards Persia was unabashedly ethnocentric. In one famous example, he counsels Alexander to be "a leader to the Greeks and a despot to the barbarians, to look after the former as after friends and relatives, and to deal with the latter as with beasts or plants". By 335 BCE, Aristotle had returned to Athens, establishing his own school there known as the Lyceum. Aristotle conducted courses at the school for the next twelve years. While in Athens, his wife Pythias died and Aristotle became involved with Herpyllis of Stagira. They had a son whom Aristotle named after his father, Nicomachus. If the Suda – an uncritical compilation from the Middle Ages – is accurate, he may also have had an erômenos, Palaephatus of Abydus. |
Aristotle | 308 | Life | This period in Athens, between 335 and 323 BCE, is when Aristotle is believed to have composed many of his works. He wrote many dialogues, of which only fragments have survived. Those works that have survived are in treatise form and were not, for the most part, intended for widespread publication; they are generally thought to be lecture aids for his students. His most important treatises include Physics, Metaphysics, Nicomachean Ethics, Politics, On the Soul and Poetics. Aristotle studied and made significant contributions to "logic, metaphysics, mathematics, physics, biology, botany, ethics, politics, agriculture, medicine, dance, and theatre." |
Aristotle | 308 | Life | Near the end of his life, Alexander and Aristotle became estranged over Alexander's relationship with Persia and Persians. A widespread tradition in antiquity suspected Aristotle of playing a role in Alexander's death, but the only evidence of this is an unlikely claim made some six years after the death. Following Alexander's death, anti-Macedonian sentiment in Athens was rekindled. In 322 BCE, Demophilus and Eurymedon the Hierophant reportedly denounced Aristotle for impiety, prompting him to flee to his mother's family estate in Chalcis, on Euboea, at which occasion he was said to have stated: "I will not allow the Athenians to sin twice against philosophy" – a reference to Athens's trial and execution of Socrates. He died in Chalcis, Euboea of natural causes later that same year, having named his student Antipater as his chief executor and leaving a will in which he asked to be buried next to his wife. |
Aristotle | 308 | Theoretical philosophy | With the Prior Analytics, Aristotle is credited with the earliest study of formal logic, and his conception of it was the dominant form of Western logic until 19th-century advances in mathematical logic. Kant stated in the Critique of Pure Reason that with Aristotle logic reached its completion. |
Aristotle | 308 | Theoretical philosophy | What is today called Aristotelian logic with its types of syllogism (methods of logical argument), Aristotle himself would have labelled "analytics". The term "logic" he reserved to mean dialectics. Most of Aristotle's work is probably not in its original form, because it was most likely edited by students and later lecturers. The logical works of Aristotle were compiled into a set of six books called the Organon around 40 BCE by Andronicus of Rhodes or others among his followers. The books are: |
Aristotle | 308 | Theoretical philosophy | The order of the books (or the teachings from which they are composed) is not certain, but this list was derived from analysis of Aristotle's writings. It goes from the basics, the analysis of simple terms in the Categories, the analysis of propositions and their elementary relations in On Interpretation, to the study of more complex forms, namely, syllogisms (in the Analytics) and dialectics (in the Topics and Sophistical Refutations). The first three treatises form the core of the logical theory stricto sensu: the grammar of the language of logic and the correct rules of reasoning. The Rhetoric is not conventionally included, but it states that it relies on the Topics. |
Aristotle | 308 | Theoretical philosophy | The word "metaphysics" appears to have been coined by the first century CE editor who assembled various small selections of Aristotle's works to the treatise we know by the name Metaphysics. Aristotle called it "first philosophy", and distinguished it from mathematics and natural science (physics) as the contemplative (theoretikē) philosophy which is "theological" and studies the divine. He wrote in his Metaphysics (1026a16): |
Aristotle | 308 | Theoretical philosophy | if there were no other independent things besides the composite natural ones, the study of nature would be the primary kind of knowledge; but if there is some motionless independent thing, the knowledge of this precedes it and is first philosophy, and it is universal in just this way, because it is first. And it belongs to this sort of philosophy to study being as being, both what it is and what belongs to it just by virtue of being. |
Aristotle | 308 | Theoretical philosophy | Aristotle examines the concepts of substance (ousia) and essence (to ti ên einai, "the what it was to be") in his Metaphysics (Book VII), and he concludes that a particular substance is a combination of both matter and form, a philosophical theory called hylomorphism. In Book VIII, he distinguishes the matter of the substance as the substratum, or the stuff of which it is composed. For example, the matter of a house is the bricks, stones, timbers, etc., or whatever constitutes the potential house, while the form of the substance is the actual house, namely 'covering for bodies and chattels' or any other differentia that let us define something as a house. The formula that gives the components is the account of the matter, and the formula that gives the differentia is the account of the form. |
Aristotle | 308 | Theoretical philosophy | Like his teacher Plato, Aristotle's philosophy aims at the universal. Aristotle's ontology places the universal (katholou) in particulars (kath' hekaston), things in the world, whereas for Plato the universal is a separately existing form which actual things imitate. For Aristotle, "form" is still what phenomena are based on, but is "instantiated" in a particular substance. |
Aristotle | 308 | Theoretical philosophy | Plato argued that all things have a universal form, which could be either a property or a relation to other things. When one looks at an apple, for example, one sees an apple, and one can also analyse a form of an apple. In this distinction, there is a particular apple and a universal form of an apple. Moreover, one can place an apple next to a book, so that one can speak of both the book and apple as being next to each other. Plato argued that there are some universal forms that are not a part of particular things. For example, it is possible that there is no particular good in existence, but "good" is still a proper universal form. Aristotle disagreed with Plato on this point, arguing that all universals are instantiated at some period of time, and that there are no universals that are unattached to existing things. In addition, Aristotle disagreed with Plato about the location of universals. Where Plato spoke of the forms as existing separately from the things that participate in them, Aristotle maintained that universals exist within each thing on which each universal is predicated. So, according to Aristotle, the form of apple exists within each apple, rather than in the world of the forms. |
Aristotle | 308 | Theoretical philosophy | Concerning the nature of change (kinesis) and its causes, as he outlines in his Physics and On Generation and Corruption (319b–320a), he distinguishes coming-to-be (genesis, also translated as 'generation') from: |
Aristotle | 308 | Theoretical philosophy | Coming-to-be is a change where the substrate of the thing that has undergone the change has itself changed. In that particular change he introduces the concept of potentiality (dynamis) and actuality (entelecheia) in association with the matter and the form. Referring to potentiality, this is what a thing is capable of doing or being acted upon if the conditions are right and it is not prevented by something else. For example, the seed of a plant in the soil is potentially (dynamei) a plant, and if it is not prevented by something, it will become a plant. Potentially beings can either 'act' (poiein) or 'be acted upon' (paschein), which can be either innate or learned. For example, the eyes possess the potentiality of sight (innate – being acted upon), while the capability of playing the flute can be possessed by learning (exercise – acting). Actuality is the fulfilment of the end of the potentiality. Because the end (telos) is the principle of every change, and potentiality exists for the sake of the end, actuality, accordingly, is the end. Referring then to the previous example, it can be said that an actuality is when a plant does one of the activities that plants do. |
Aristotle | 308 | Theoretical philosophy | For that for the sake of which (to hou heneka) a thing is, is its principle, and the becoming is for the sake of the end; and the actuality is the end, and it is for the sake of this that the potentiality is acquired. For animals do not see in order that they may have sight, but they have sight that they may see. |
Aristotle | 308 | Theoretical philosophy | In summary, the matter used to make a house has potentiality to be a house and both the activity of building and the form of the final house are actualities, which is also a final cause or end. Then Aristotle proceeds and concludes that the actuality is prior to potentiality in formula, in time and in substantiality. With this definition of the particular substance (i.e., matter and form), Aristotle tries to solve the problem of the unity of the beings, for example, "what is it that makes a man one"? Since, according to Plato there are two Ideas: animal and biped, how then is man a unity? However, according to Aristotle, the potential being (matter) and the actual one (form) are one and the same. |
Aristotle | 308 | Theoretical philosophy | Aristotle's immanent realism means his epistemology is based on the study of things that exist or happen in the world, and rises to knowledge of the universal, whereas for Plato epistemology begins with knowledge of universal Forms (or ideas) and descends to knowledge of particular imitations of these. Aristotle uses induction from examples alongside deduction, whereas Plato relies on deduction from a priori principles. |
Aristotle | 308 | Natural philosophy | Aristotle's "natural philosophy" spans a wide range of natural phenomena including those now covered by physics, biology and other natural sciences. In Aristotle's terminology, "natural philosophy" is a branch of philosophy examining the phenomena of the natural world, and includes fields that would be regarded today as physics, biology and other natural sciences. Aristotle's work encompassed virtually all facets of intellectual inquiry. Aristotle makes philosophy in the broad sense coextensive with reasoning, which he also would describe as "science". However, his use of the term science carries a different meaning than that covered by the term "scientific method". For Aristotle, "all science (dianoia) is either practical, poetical or theoretical" (Metaphysics 1025b25). His practical science includes ethics and politics; his poetical science means the study of fine arts including poetry; his theoretical science covers physics, mathematics and metaphysics. |
Aristotle | 308 | Natural philosophy | In his On Generation and Corruption, Aristotle related each of the four elements proposed earlier by Empedocles, earth, water, air, and fire, to two of the four sensible qualities, hot, cold, wet, and dry. In the Empedoclean scheme, all matter was made of the four elements, in differing proportions. Aristotle's scheme added the heavenly aether, the divine substance of the heavenly spheres, stars and planets. |
Aristotle | 308 | Natural philosophy | Aristotle describes two kinds of motion: "violent" or "unnatural motion", such as that of a thrown stone, in the Physics (254b10), and "natural motion", such as of a falling object, in On the Heavens (300a20). In violent motion, as soon as the agent stops causing it, the motion stops also: in other words, the natural state of an object is to be at rest, since Aristotle does not address friction. With this understanding, it can be observed that, as Aristotle stated, heavy objects (on the ground, say) require more force to make them move; and objects pushed with greater force move faster. This would imply the equation |
Aristotle | 308 | Natural philosophy | incorrect in modern physics. |
Aristotle | 308 | Natural philosophy | Natural motion depends on the element concerned: the aether naturally moves in a circle around the heavens, while the 4 Empedoclean elements move vertically up (like fire, as is observed) or down (like earth) towards their natural resting places. |
Aristotle | 308 | Natural philosophy | In the Physics (215a25), Aristotle effectively states a quantitative law, that the speed, v, of a falling body is proportional (say, with constant c) to its weight, W, and inversely proportional to the density, ρ, of the fluid in which it is falling:; |
Aristotle | 308 | Natural philosophy | Aristotle implies that in a vacuum the speed of fall would become infinite, and concludes from this apparent absurdity that a vacuum is not possible. Opinions have varied on whether Aristotle intended to state quantitative laws. Henri Carteron held the "extreme view" that Aristotle's concept of force was basically qualitative, but other authors reject this. |
Aristotle | 308 | Natural philosophy | Archimedes corrected Aristotle's theory that bodies move towards their natural resting places; metal boats can float if they displace enough water; floating depends in Archimedes' scheme on the mass and volume of the object, not, as Aristotle thought, its elementary composition. |
Aristotle | 308 | Natural philosophy | Aristotle's writings on motion remained influential until the Early Modern period. John Philoponus (in Late antiquity) and Galileo (in Early modern period) are said to have shown by experiment that Aristotle's claim that a heavier object falls faster than a lighter object is incorrect. A contrary opinion is given by Carlo Rovelli, who argues that Aristotle's physics of motion is correct within its domain of validity, that of objects in the Earth's gravitational field immersed in a fluid such as air. In this system, heavy bodies in steady fall indeed travel faster than light ones (whether friction is ignored, or not), and they do fall more slowly in a denser medium. |
Aristotle | 308 | Natural philosophy | Newton's "forced" motion corresponds to Aristotle's "violent" motion with its external agent, but Aristotle's assumption that the agent's effect stops immediately it stops acting (e.g., the ball leaves the thrower's hand) has awkward consequences: he has to suppose that surrounding fluid helps to push the ball along to make it continue to rise even though the hand is no longer acting on it, resulting in the Medieval theory of impetus. |
Aristotle | 308 | Natural philosophy | Aristotle suggested that the reason for anything coming about can be attributed to four different types of simultaneously active factors. His term aitia is traditionally translated as "cause", but it does not always refer to temporal sequence; it might be better translated as "explanation", but the traditional rendering will be employed here. |
Aristotle | 308 | Natural philosophy | Aristotle describes experiments in optics using a camera obscura in Problems, book 15. The apparatus consisted of a dark chamber with a small aperture that let light in. With it, he saw that whatever shape he made the hole, the sun's image always remained circular. He also noted that increasing the distance between the aperture and the image surface magnified the image. |
Aristotle | 308 | Natural philosophy | According to Aristotle, spontaneity and chance are causes of some things, distinguishable from other types of cause such as simple necessity. Chance as an incidental cause lies in the realm of accidental things, "from what is spontaneous". There is also more a specific kind of chance, which Aristotle names "luck", that only applies to people's moral choices. |
Aristotle | 308 | Natural philosophy | In astronomy, Aristotle refuted Democritus's claim that the Milky Way was made up of "those stars which are shaded by the earth from the sun's rays," pointing out partly correctly that if "the size of the sun is greater than that of the earth and the distance of the stars from the earth many times greater than that of the sun, then... the sun shines on all the stars and the earth screens none of them." He also wrote descriptions of comets, including the Great Comet of 371 BCE. |
Aristotle | 308 | Natural philosophy | Aristotle was one of the first people to record any geological observations. He stated that geological change was too slow to be observed in one person's lifetime. The geologist Charles Lyell noted that Aristotle described such change, including "lakes that had dried up" and "deserts that had become watered by rivers", giving as examples the growth of the Nile delta since the time of Homer, and "the upheaving of one of the Aeolian islands, previous to a volcanic eruption."' Aristotle also made many observations about the hydrologic cycle and meteorology (including his major writings "Meteorologica"). For example, he made some of the earliest observations about desalination: he observed early – and correctly – that when seawater is heated, freshwater evaporates and that the oceans are then replenished by the cycle of rainfall and river runoff ("I have proved by experiment that salt water evaporated forms fresh and the vapor does not when it condenses condense into sea water again.") |
Aristotle | 308 | Natural philosophy | Aristotle was the first person to study biology systematically, and biology forms a large part of his writings. He spent two years observing and describing the zoology of Lesbos and the surrounding seas, including in particular the Pyrrha lagoon in the centre of Lesbos. His data in History of Animals, Generation of Animals, Movement of Animals, and Parts of Animals are assembled from his own observations, statements given by people with specialized knowledge such as beekeepers and fishermen, and less accurate accounts provided by travellers from overseas. His apparent emphasis on animals rather than plants is a historical accident: his works on botany have been lost, but two books on plants by his pupil Theophrastus have survived. |
Aristotle | 308 | Natural philosophy | Aristotle reports on the sea-life visible from observation on Lesbos and the catches of fishermen. He describes the catfish, electric ray, and frogfish in detail, as well as cephalopods such as the octopus and paper nautilus. His description of the hectocotyl arm of cephalopods, used in sexual reproduction, was widely disbelieved until the 19th century. He gives accurate descriptions of the four-chambered fore-stomachs of ruminants, and of the ovoviviparous embryological development of the hound shark. |
Aristotle | 308 | Natural philosophy | He notes that an animal's structure is well matched to function so birds like the heron (which live in marshes with soft mud and live by catching fish) have a long neck, long legs, and a sharp spear-like beak, whereas ducks that swim have short legs and webbed feet. Darwin, too, noted these sorts of differences between similar kinds of animal, but unlike Aristotle used the data to come to the theory of evolution. Aristotle's writings can seem to modern readers close to implying evolution, but while Aristotle was aware that new mutations or hybridizations could occur, he saw these as rare accidents. For Aristotle, accidents, like heat waves in winter, must be considered distinct from natural causes. He was thus critical of Empedocles's materialist theory of a "survival of the fittest" origin of living things and their organs, and ridiculed the idea that accidents could lead to orderly results. To put his views into modern terms, he nowhere says that different species can have a common ancestor, or that one kind can change into another, or that kinds can become extinct. |
Aristotle | 308 | Natural philosophy | Aristotle did not do experiments in the modern sense. He used the ancient Greek term pepeiramenoi to mean observations, or at most investigative procedures like dissection. In Generation of Animals, he finds a fertilized hen's egg of a suitable stage and opens it to see the embryo's heart beating inside. |
Aristotle | 308 | Natural philosophy | Instead, he practiced a different style of science: systematically gathering data, discovering patterns common to whole groups of animals, and inferring possible causal explanations from these. This style is common in modern biology when large amounts of data become available in a new field, such as genomics. It does not result in the same certainty as experimental science, but it sets out testable hypotheses and constructs a narrative explanation of what is observed. In this sense, Aristotle's biology is scientific. |
Aristotle | 308 | Natural philosophy | From the data he collected and documented, Aristotle inferred quite a number of rules relating the life-history features of the live-bearing tetrapods (terrestrial placental mammals) that he studied. Among these correct predictions are the following. Brood size decreases with (adult) body mass, so that an elephant has fewer young (usually just one) per brood than a mouse. Lifespan increases with gestation period, and also with body mass, so that elephants live longer than mice, have a longer period of gestation, and are heavier. As a final example, fecundity decreases with lifespan, so long-lived kinds like elephants have fewer young in total than short-lived kinds like mice. |
Aristotle | 308 | Natural philosophy | Aristotle distinguished about 500 species of animals, arranging these in the History of Animals in a graded scale of perfection, a nonreligious version of the scala naturae, with man at the top. His system had eleven grades of animal, from highest potential to lowest, expressed in their form at birth: the highest gave live birth to hot and wet creatures, the lowest laid cold, dry mineral-like eggs. Animals came above plants, and these in turn were above minerals. He grouped what the modern zoologist would call vertebrates as the hotter "animals with blood", and below them the colder invertebrates as "animals without blood". Those with blood were divided into the live-bearing (mammals), and the egg-laying (birds, reptiles, fish). Those without blood were insects, crustacea (non-shelled – cephalopods, and shelled) and the hard-shelled molluscs (bivalves and gastropods). He recognised that animals did not exactly fit into a linear scale, and noted various exceptions, such as that sharks had a placenta like the tetrapods. To a modern biologist, the explanation, not available to Aristotle, is convergent evolution. Philosophers of science have generally concluded that Aristotle was not interested in taxonomy, but zoologists who studied this question in the early 21st century think otherwise. He believed that purposive final causes guided all natural processes; this teleological view justified his observed data as an expression of formal design. |
Aristotle | 308 | Natural philosophy | Aristotle's psychology, given in his treatise On the Soul (peri psychēs), posits three kinds of soul ("psyches"): the vegetative soul, the sensitive soul, and the rational soul. Humans have a rational soul. The human soul incorporates the powers of the other kinds: Like the vegetative soul it can grow and nourish itself; like the sensitive soul it can experience sensations and move locally. The unique part of the human, rational soul is its ability to receive forms of other things and to compare them using the nous (intellect) and logos (reason). |
Aristotle | 308 | Natural philosophy | For Aristotle, the soul is the form of a living being. Because all beings are composites of form and matter, the form of living beings is that which endows them with what is specific to living beings, e.g. the ability to initiate movement (or in the case of plants, growth and chemical transformations, which Aristotle considers types of movement). In contrast to earlier philosophers, but in accordance with the Egyptians, he placed the rational soul in the heart, rather than the brain. Notable is Aristotle's division of sensation and thought, which generally differed from the concepts of previous philosophers, with the exception of Alcmaeon. |
Aristotle | 308 | Natural philosophy | In On the Soul, Aristotle famously criticizes Plato's theory of the soul and develops his own in response to Plato's. The first criticism is against Plato's view of the soul in the Timaeus that the soul takes up space and is able to come into physical contact with bodies. 20th-century scholarship overwhelmingly opposed Aristotle's interpretation of Plato and maintained that he had misunderstood Plato. Today's scholars have tended to re-assess Aristotle's interpretation and have warmed up to it. Aristotle's other criticism is that Plato's view of reincarnation entails that it is possible for a soul and its body to be mis-matched; in principle, Aristotle alleges, any soul can go with any body, according to Plato's theory. Aristotle's claim that the soul is the form of a living being is meant to eliminate that possibility and thus rule out reincarnation. |
Aristotle | 308 | Natural philosophy | According to Aristotle in On the Soul, memory is the ability to hold a perceived experience in the mind and to distinguish between the internal "appearance" and an occurrence in the past. In other words, a memory is a mental picture (phantasm) that can be recovered. Aristotle believed an impression is left on a semi-fluid bodily organ that undergoes several changes in order to make a memory. A memory occurs when stimuli such as sights or sounds are so complex that the nervous system cannot receive all the impressions at once. These changes are the same as those involved in the operations of sensation, Aristotelian 'common sense', and thinking. |
Aristotle | 308 | Natural philosophy | Aristotle uses the term 'memory' for the actual retaining of an experience in the impression that can develop from sensation, and for the intellectual anxiety that comes with the impression because it is formed at a particular time and processing specific contents. Memory is of the past, prediction is of the future, and sensation is of the present. Retrieval of impressions cannot be performed suddenly. A transitional channel is needed and located in past experiences, both for previous experience and present experience. |
Aristotle | 308 | Natural philosophy | Because Aristotle believes people receive all kinds of sense perceptions and perceive them as impressions, people are continually weaving together new impressions of experiences. To search for these impressions, people search the memory itself. Within the memory, if one experience is offered instead of a specific memory, that person will reject this experience until they find what they are looking for. Recollection occurs when one retrieved experience naturally follows another. If the chain of "images" is needed, one memory will stimulate the next. When people recall experiences, they stimulate certain previous experiences until they reach the one that is needed. Recollection is thus the self-directed activity of retrieving the information stored in a memory impression. Only humans can remember impressions of intellectual activity, such as numbers and words. Animals that have perception of time can retrieve memories of their past observations. Remembering involves only perception of the things remembered and of the time passed. |
Aristotle | 308 | Natural philosophy | Aristotle believed the chain of thought, which ends in recollection of certain impressions, was connected systematically in relationships such as similarity, contrast, and contiguity, described in his laws of association. Aristotle believed that past experiences are hidden within the mind. A force operates to awaken the hidden material to bring up the actual experience. According to Aristotle, association is the power innate in a mental state, which operates upon the unexpressed remains of former experiences, allowing them to rise and be recalled. |
Aristotle | 308 | Natural philosophy | Aristotle describes sleep in On Sleep and Wakefulness. Sleep takes place as a result of overuse of the senses or of digestion, so it is vital to the body. While a person is asleep, the critical activities, which include thinking, sensing, recalling and remembering, do not function as they do during wakefulness. Since a person cannot sense during sleep they cannot have desire, which is the result of sensation. However, the senses are able to work during sleep, albeit differently, unless they are weary. |
Aristotle | 308 | Natural philosophy | Dreams do not involve actually sensing a stimulus. In dreams, sensation is still involved, but in an altered manner. Aristotle explains that when a person stares at a moving stimulus such as the waves in a body of water, and then looks away, the next thing they look at appears to have a wavelike motion. When a person perceives a stimulus and the stimulus is no longer the focus of their attention, it leaves an impression. When the body is awake and the senses are functioning properly, a person constantly encounters new stimuli to sense and so the impressions of previously perceived stimuli are ignored. However, during sleep the impressions made throughout the day are noticed as there are no new distracting sensory experiences. So, dreams result from these lasting impressions. Since impressions are all that are left and not the exact stimuli, dreams do not resemble the actual waking experience. During sleep, a person is in an altered state of mind. Aristotle compares a sleeping person to a person who is overtaken by strong feelings toward a stimulus. For example, a person who has a strong infatuation with someone may begin to think they see that person everywhere because they are so overtaken by their feelings. Since a person sleeping is in a suggestible state and unable to make judgements, they become easily deceived by what appears in their dreams, like the infatuated person. This leads the person to believe the dream is real, even when the dreams are absurd in nature. In De Anima iii 3, Aristotle ascribes the ability to create, to store, and to recall images in the absence of perception to the faculty of imagination, phantasia. |
Aristotle | 308 | Natural philosophy | One component of Aristotle's theory of dreams disagrees with previously held beliefs. He claimed that dreams are not foretelling and not sent by a divine being. Aristotle reasoned naturalistically that instances in which dreams do resemble future events are simply coincidences. Aristotle claimed that a dream is first established by the fact that the person is asleep when they experience it. If a person had an image appear for a moment after waking up or if they see something in the dark it is not considered a dream because they were awake when it occurred. Secondly, any sensory experience that is perceived while a person is asleep does not qualify as part of a dream. For example, if, while a person is sleeping, a door shuts and in their dream they hear a door is shut, this sensory experience is not part of the dream. Lastly, the images of dreams must be a result of lasting impressions of waking sensory experiences. |
Aristotle | 308 | Practical philosophy | Aristotle's practical philosophy covers areas such as ethics, politics, economics, and rhetoric. |
Aristotle | 308 | Practical philosophy | Aristotle considered ethics to be a practical rather than theoretical study, i.e., one aimed at becoming good and doing good rather than knowing for its own sake. He wrote several treatises on ethics, most notably including the Nicomachean Ethics. |
Aristotle | 308 | Practical philosophy | Aristotle taught that virtue has to do with the proper function (ergon) of a thing. An eye is only a good eye in so much as it can see, because the proper function of an eye is sight. Aristotle reasoned that humans must have a function specific to humans, and that this function must be an activity of the psuchē (soul) in accordance with reason (logos). Aristotle identified such an optimum activity (the virtuous mean, between the accompanying vices of excess or deficiency) of the soul as the aim of all human deliberate action, eudaimonia, generally translated as "happiness" or sometimes "well-being". To have the potential of ever being happy in this way necessarily requires a good character (ēthikē aretē), often translated as moral or ethical virtue or excellence. |
Aristotle | 308 | Practical philosophy | Aristotle taught that to achieve a virtuous and potentially happy character requires a first stage of having the fortune to be habituated not deliberately, but by teachers, and experience, leading to a later stage in which one consciously chooses to do the best things. When the best people come to live life this way their practical wisdom (phronesis) and their intellect (nous) can develop with each other towards the highest possible human virtue, the wisdom of an accomplished theoretical or speculative thinker, or in other words, a philosopher. |
Aristotle | 308 | Practical philosophy | In addition to his works on ethics, which address the individual, Aristotle addressed the city in his work titled Politics. Aristotle considered the city to be a natural community. Moreover, he considered the city to be prior in importance to the family, which in turn is prior to the individual, "for the whole must of necessity be prior to the part". He famously stated that "man is by nature a political animal" and argued that humanity's defining factor among others in the animal kingdom is its rationality. Aristotle conceived of politics as being like an organism rather than like a machine, and as a collection of parts none of which can exist without the others. Aristotle's conception of the city is organic, and he is considered one of the first to conceive of the city in this manner. |
Aristotle | 308 | Practical philosophy | The common modern understanding of a political community as a modern state is quite different from Aristotle's understanding. Although he was aware of the existence and potential of larger empires, the natural community according to Aristotle was the city (polis) which functions as a political "community" or "partnership" (koinōnia). The aim of the city is not just to avoid injustice or for economic stability, but rather to allow at least some citizens the possibility to live a good life, and to perform beautiful acts: "The political partnership must be regarded, therefore, as being for the sake of noble actions, not for the sake of living together." This is distinguished from modern approaches, beginning with social contract theory, according to which individuals leave the state of nature because of "fear of violent death" or its "inconveniences". |
Aristotle | 308 | Practical philosophy | In Protrepticus, the character 'Aristotle' states: |
Aristotle | 308 | Practical philosophy | For we all agree that the most excellent man should rule, i.e., the supreme by nature, and that the law rules and alone is authoritative; but the law is a kind of intelligence, i.e. a discourse based on intelligence. And again, what standard do we have, what criterion of good things, that is more precise than the intelligent man? For all that this man will choose, if the choice is based on his knowledge, are good things and their contraries are bad. And since everybody chooses most of all what conforms to their own proper dispositions (a just man choosing to live justly, a man with bravery to live bravely, likewise a self-controlled man to live with self-control), it is clear that the intelligent man will choose most of all to be intelligent; for this is the function of that capacity. Hence it's evident that, according to the most authoritative judgment, intelligence is supreme among goods. |
Aristotle | 308 | Practical philosophy | As Plato's disciple Aristotle was rather critical concerning democracy and, following the outline of certain ideas from Plato's Statesman, he developed a coherent theory of integrating various forms of power into a so-called mixed state: |
Aristotle | 308 | Practical philosophy | It is … constitutional to take … from oligarchy that offices are to be elected, and from democracy that this is not to be on a property-qualification. This then is the mode of the mixture; and the mark of a good mixture of democracy and oligarchy is when it is possible to speak of the same constitution as a democracy and as an oligarchy. |
Aristotle | 308 | Practical philosophy | To illustrate this approach, Aristotle proposed a first-of-its-kind mathematical model of voting, albeit textually described, where the democratic principle of "one voter–one vote" is combined with the oligarchic "merit-weighted voting"; for relevant quotes and their translation into mathematical formulas see. |
Aristotle | 308 | Practical philosophy | Aristotle's views on women influenced later Western philosophers, who quoted him as an authority until the end of the Middle Ages, but these views have been controversial in modern times. Aristotle's analysis of procreation describes an active, ensouling masculine element bringing life to an inert, passive female element. The biological differences are a result of the fact that the female body is well-suited for reproduction, which changes her body temperature, which in turn makes her, in Aristotle's view, incapable of participating in political life. On this ground, proponents of feminist metaphysics have accused Aristotle of misogyny and sexism. However, Aristotle gave equal weight to women's happiness as he did to men's, and commented in his Rhetoric that the things that lead to happiness need to be in women as well as men. |
Aristotle | 308 | Practical philosophy | Aristotle made substantial contributions to economic thought, especially to thought in the Middle Ages. In Politics, Aristotle addresses the city, property, and trade. His response to criticisms of private property, in Lionel Robbins's view, anticipated later proponents of private property among philosophers and economists, as it related to the overall utility of social arrangements. Aristotle believed that although communal arrangements may seem beneficial to society, and that although private property is often blamed for social strife, such evils in fact come from human nature. In Politics, Aristotle offers one of the earliest accounts of the origin of money. Money came into use because people became dependent on one another, importing what they needed and exporting the surplus. For the sake of convenience, people then agreed to deal in something that is intrinsically useful and easily applicable, such as iron or silver. |
Aristotle | 308 | Practical philosophy | Aristotle's discussions on retail and interest was a major influence on economic thought in the Middle Ages. He had a low opinion of retail, believing that contrary to using money to procure things one needs in managing the household, retail trade seeks to make a profit. It thus uses goods as a means to an end, rather than as an end unto itself. He believed that retail trade was in this way unnatural. Similarly, Aristotle considered making a profit through interest unnatural, as it makes a gain out of the money itself, and not from its use. |
Aristotle | 308 | Practical philosophy | Aristotle gave a summary of the function of money that was perhaps remarkably precocious for his time. He wrote that because it is impossible to determine the value of every good through a count of the number of other goods it is worth, the necessity arises of a single universal standard of measurement. Money thus allows for the association of different goods and makes them "commensurable". He goes on to state that money is also useful for future exchange, making it a sort of security. That is, "if we do not want a thing now, we shall be able to get it when we do want it". |
Aristotle | 308 | Practical philosophy | Aristotle's Rhetoric proposes that a speaker can use three basic kinds of appeals to persuade his audience: ethos (an appeal to the speaker's character), pathos (an appeal to the audience's emotion), and logos (an appeal to logical reasoning). He also categorizes rhetoric into three genres: epideictic (ceremonial speeches dealing with praise or blame), forensic (judicial speeches over guilt or innocence), and deliberative (speeches calling on an audience to make a decision on an issue). Aristotle also outlines two kinds of rhetorical proofs: enthymeme (proof by syllogism) and paradeigma (proof by example). |
Aristotle | 308 | Practical philosophy | Aristotle writes in his Poetics that epic poetry, tragedy, comedy, dithyrambic poetry, painting, sculpture, music, and dance are all fundamentally acts of mimesis ("imitation"), each varying in imitation by medium, object, and manner. He applies the term mimesis both as a property of a work of art and also as the product of the artist's intention and contends that the audience's realisation of the mimesis is vital to understanding the work itself. Aristotle states that mimesis is a natural instinct of humanity that separates humans from animals and that all human artistry "follows the pattern of nature". Because of this, Aristotle believed that each of the mimetic arts possesses what Stephen Halliwell calls "highly structured procedures for the achievement of their purposes." For example, music imitates with the media of rhythm and harmony, whereas dance imitates with rhythm alone, and poetry with language. The forms also differ in their object of imitation. Comedy, for instance, is a dramatic imitation of men worse than average; whereas tragedy imitates men slightly better than average. Lastly, the forms differ in their manner of imitation – through narrative or character, through change or no change, and through drama or no drama. |
Aristotle | 308 | Practical philosophy | While it is believed that Aristotle's Poetics originally comprised two books – one on comedy and one on tragedy – only the portion that focuses on tragedy has survived. Aristotle taught that tragedy is composed of six elements: plot-structure, character, style, thought, spectacle, and lyric poetry. The characters in a tragedy are merely a means of driving the story; and the plot, not the characters, is the chief focus of tragedy. Tragedy is the imitation of action arousing pity and fear, and is meant to effect the catharsis of those same emotions. Aristotle concludes Poetics with a discussion on which, if either, is superior: epic or tragic mimesis. He suggests that because tragedy possesses all the attributes of an epic, possibly possesses additional attributes such as spectacle and music, is more unified, and achieves the aim of its mimesis in shorter scope, it can be considered superior to epic. Aristotle was a keen systematic collector of riddles, folklore, and proverbs; he and his school had a special interest in the riddles of the Delphic Oracle and studied the fables of Aesop. |
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