Teleological Essentialism: Generalized

Natural/social kind essentialism is the view that natural kind categories, both living and non-living natural kinds, as well as social kinds (e.g., race, gender), are essentialized. On this view, artifactual kinds are not essentialized. Our view—teleological essentialism—is that a broad range of categories are essentialized in terms of teleology, including artifacts. Utilizing the same kinds of experiments typically used to provide evidence of essentialist thinking—involving superficial change (study 1), transformation of insides (study 2) and inferences about offspring (study 3)—we find support for the view that a broad range of categories—living natural kinds, non-living natural kinds and artifactual kinds—are essentialized in terms of teleology. Study 4 tests a unique prediction of teleological essentialism and also provides evidence that people make inferences about purposes which in turn guide categorization judgments

Greek and Roman Logic

In ancient philosophy, there is no discipline called “logic” in the contemporary sense of “the study of formally valid arguments.” Rather, once a subfield of philosophy comes to be called “logic,” namely in Hellenistic philosophy, the field includes (among other things) epistemology, normative epistemology, philosophy of language, the theory of truth, and what we call logic today. This entry aims to examine ancient theorizing that makes contact with the contemporary conception. Thus, we will here emphasize the theories of the “syllogism” in the Aristotelian and Stoic traditions. However, because the context in which these theories were developed and discussed were deeply epistemological in nature, we will also include references to the areas of epistemological theorizing that bear directly on theories of the syllogism, particularly concerning “demonstration.” Similarly, we will include literature that discusses the principles governing logic and the components that make up arguments, which are topics that might now fall under the headings of philosophy of logic or non-classical logic. This includes discussions of problems and paradoxes that connect to contemporary logic and which historically spurred developments of logical method. For example, there is great interest among ancient philosophers in the question of whether all statements have truth-values. Relevant themes here include future contingents, paradoxes of vagueness, and semantic paradoxes like the liar. We also include discussion of the paradoxes of the infinite for similar reasons, since solutions have introduced sophisticated tools of logical analysis and there are a range of related, modern philosophical concerns about the application of some logical principles in infinite domains. Our criterion excludes, however, many of the themes that Hellenistic philosophers consider part of logic, in particular, it excludes epistemology and metaphysical questions about truth. Ancient philosophers do not write treatises “On Logic,” where the topic would be what today counts as logic. Instead, arguments and theories that count as “logic” by our criterion are found in a wide range of texts. For the most part, our entry follows chronology, tracing ancient logic from its beginnings to Late Antiquity. However, some themes are discussed in several eras of ancient logic; ancient logicians engage closely with each other’s views. Accordingly, relevant publications address several authors and periods in conjunction. These contributions are listed in three thematic sections at the end of our entry

The unacknowledged legacy

This paper presents a critical discussion of the treatment of mimetic art, and particularly poetry and the theatre, in the work of the Athenian philosopher Plato (427-347 BC). It centres on Plato's discussion of the corrupting powers of the arts in the Republic, and the implications that his fierce attack on poetry and theatre have for his construction of the ideal polity. The legacy of Platonic ideas in later elaborations of the corrupting power of the arts is discussed. Furthermore, the paper investigates the relationship between current debates on cultural policy and the Platonic idea that the transformative powers of the arts ought to be harnessed by the state to promote a just society. The conclusion thus reached is that “instrumental cultural policy”, rather then being a modern invention, was in fact first theorized precisely in Plato's Republic

Plotting the Centre: Bramante’s Drawings for the New St. Peter’s Basilica

This paper examines the concept of 'centre' in the design and symbolism of the new St Peter's Basilica, executed by Donato Bramante in the early 16th century. Drawing upon theological and philosophical notions of centre in late Medieval and Renaissance culture (specifically Nicolas Cusanus), the study argues that Bramante's drawings for the project reveal a particular understanding of centre, and its constellations of sub-centres, that broadly follow Platonic cosmological principles highlighted in the Timaeus. The paper considers how this understanding of space was also communicated in the iconography of the frescoes in the Stanza della Segnatura in the Vatican Palace, executed by Raphael at the same time as Bramante's design for the new basilica, in which Bramante is also credited as the author of the perspective construction

Quantity and number

Quantity is the first category that Aristotle lists after substance. It has extraordinary epistemological clarity: "2+2=4" is the model of a self-evident and universally known truth. Continuous quantities such as the ratio of circumference to diameter of a circle are as clearly known as discrete ones. The theory that mathematics was "the science of quantity" was once the leading philosophy of mathematics. The article looks at puzzles in the classification and epistemology of quantity

A study of Avicenna's concept of the soul in relation to those of Aristotle and Plotinus

Initially attracted to Aristotelianism, Avicenna touched on almost all aspects of Aristotle's philosophy. One of them is the problem of the soul (nafs), of which his accounts reflect both Aristotle's and Plotinus's views. Avicenna's psychological accounts begin with the Aristotelian definition of the soul. With Aristotle he seems to accept the entelecheia view of the soul, which holds that the soul is an actualisation of the body having life in it, that the soul has no activity independently of the body. But he also accepts the immortality of the soul, which seems to be a non-Aristotelian trait. These two views seem to be divergent and contrary. Since Avicenna seems to accept these two apparently contrary views, it is a concern whether he maintains consistency in his system.In order to explore this, we shall take up a reconciliation methodology, focusing on the hypothesis that he combines aspects or elements from the two divergent philosophical systems so as to produce an overall position which can be regarded as consistent. Like Aristotle, A vicenna, while talking about the vegetative and animal souls, holds a functionalist view of the soul, that the soul acts in association with the body; thus properly using the Aristotelian entelecheia formula. But he also holds the immortality of the rational soul, which he sees as a substance capable of subsisting by itself and functioning independently of the body, which suggests he cannot properly apply here the entelecheia doctrine. The thesis investigates how A vicenna understands and applies Aristotle's entelecheia doctrine, and distinguishes his accounts of the non-rational souls (plant and animal) from those of the rational soul (human). A vicenna is seen to have understood the Aristotelian entelecheia doctrine in two different senses in order to hold two different views of the soul-as form and as substance. This thesis examines how he begins with the Aristotelian definition and framework of the soul and slips away from the fundamental themes of Aristotelianism, and accepts certain elements of neo-Platonism by tracing as many divergences and analogies as possible between Avicenna's concepts and those of Aristotle and Plotinus.The thesis also explores whether Avicenna, by modifying the Aristotelian sense of the entelecheia doctrine, can derive substantial arguments for the immortality of the soul from the Aristotelian tradition. We endeavour to show that although there is a tendency to attribute the view of the immortality of the soul to Aristotle, it is inconsistentent, given the orthodox Aristotelian platform of the entelecheia doctrine, to hold the two views, which are in fact divergent. Avicenna, although he modifies the entelecheia doctrine in order to accommodate the immortality view of the rational soul and attributes it to some extent to Aristotle's philosophy, does not, indeed, find convincing argumentation in the Peripatetic tradition; rather, his arguments, we shall show, are derived from neo-Platonism, mainly from Plotinus. This involves him in reconciling both views, selecting the elements that best suit his overall position, and evidently in doing so he sets himself astray from the mainstreams of both Aristotelianism and neo-Platonism

Rethinking Plato’s Theory of Art: Aesthetics and the Timaeus

The Timaeus presents a fascinating account of the cosmos. It includes a creation myth that introduces the figure known as the Demiurge who, despite the fact that he is the cause of the sensible world, is reverently attributed with reason, and whose creation – the cosmos – is actually beautiful and good. In this dialogue Plato offers his readers a panorama of the universe. But just what are his intentions for this? Is his approach a precursor to the methods of natural science,1 or does the Timaeus fall under the category of theology? This thesis will discuss the outcome Plato wished to achieve by finally writing on cosmology and how the methods used to accomplish these ends reveal a more existential attitude towards aesthetics

Rethinking Plato’s Theory of Art: Aesthetics and the Timaeus

The Timaeus presents a fascinating account of the cosmos. It includes a creation myth that introduces the figure known as the Demiurge who, despite the fact that he is the cause of the sensible world, is reverently attributed with reason, and whose creation – the cosmos – is actually beautiful and good. In this dialogue Plato offers his readers a panorama of the universe. But just what are his intentions for this? Is his approach a precursor to the methods of natural science,1 or does the Timaeus fall under the category of theology? This thesis will discuss the outcome Plato wished to achieve by finally writing on cosmology and how the methods used to accomplish these ends reveal a more existential attitude towards aesthetics