totle himself probably labeled the work as ‘analytics’, while his perception of ‘logic’ was conflated to dialectics.
In any case, his logical works are based on the premise that ideas and notions, when isolated, do not account for either truth or falsehood. But when put in context, which alludes to the core of Aristotle’s logic known as the syllogism, it provides a strong basis for complex (and righteous) discourse and even arguments. One classic example of a syllogistic form is as follows – “All men are mortal. Socrates is a man. Therefore, Socrates is mortal.”
6) The ‘Metaphysics’ –
‘Metaphysics’ as a term was probably coined by later editors of 1st century AD, who compiled the various theoretical works of Aristotle that the original creator termed as first philosophy. The term possibly alludes to how its scope went beyond the physical studies conducted by Aristotle. As for its focus, Aristotle talks about the nature of existence when perceived from a fundamental level (i.e., the ‘true substance’), as opposed to existence defined by physical characteristics (like a triangle existing because of its angular lines).
Consequently, he examines substance (ousia) and concludes how it is the composite of both matter and form. The difference between the matter and form lies fundamentally in how matter entails the materials or ingredients of the substance, while form exemplifies the final outcome or representation of the substance – brought on by ‘causes’ (aitia) or explanations. The following paragraph from the Internet Encyclopedia of Philosophy provides an example –
Take, for example, a bronze statue. Its material cause is the bronze itself. Its efficient cause is the sculptor, insofar has he forces the bronze into shape. The formal cause is the idea of the completed statue. The final cause is the idea of the statue as it prompts the sculptor to act on the bronze. The final cause tends to be the same as the formal cause, and both of these can be subsumed by the efficient cause. Of the four, it is the formal and final which is the most important, and which most truly gives the explanation of an object. The final end (purpose, or teleology) of a thing is realized in the full perfection of the object itself, not in our conception of it. Final cause is thus internal to the nature of the object itself, and not something we subjectively impose on it.
To Aristotle, God is the first of all substances, the necessary first source of movement who is himself unmoved. God is a being with everlasting life, and perfect blessedness, engaged in never-ending contemplation.
7) Aristotle’s Natural Philosophy –
Among Aristotle’s other theoretical works, his treatises do cover a spectrum of subjects, ranging from zoology, astronomy to geology and physics – mostly compiled under the section of Natural Philosophy. One fascinating (and rather correct) observation of Aristotle in the field of astronomy relates to how he pointed out that the “size of 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”, thereby refuting the pre-Socratic claim of how the stars in the Milky Way are shaded from the Sun’s rays by the greater mass of the Earth. On the other hand, like many of his contemporaries, Aristotle (wrongly) believed in the geocentric model of the solar system.
Concerning physics, Aristotle particularly made observations on motion and how it both affects the quality of a substance and also relates to the locomotive scope of objects. Pertaining to the first part, it becomes apparent that the philosopher regarded time as a measure of motion, given its role in the beginning phase and final outcome of a substance. Essentially, time was perceived as being depended on motion, with no change in the universe equating to no time. As for the second notion, Aristotle talked about the more primary aspect of motion in line with Classical mechanics – like heavier objects requiring more force to move, while objects affecte