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{{Short description|
[[File:(Venice) Aristide - Francesco Hayez
{{Aristotelianism sidebar}}
'''Aristotelianism''' ({{IPAc-en|ˌ|ær|ɪ|s|t|ə|ˈ|t|iː|l|i|ə|n|ɪ|z|əm}} {{respell|ARR|i|stə|TEE|lee|ə|niz|əm}}) is a philosophical tradition inspired by the work of [[Aristotle]], usually characterized by [[Prior Analytics|deductive logic]] and an [[posterior analytics|analytic inductive method]] in the study of [[natural philosophy]] and [[metaphysics]]. It covers the treatment of the social sciences under a system of [[Natural law#Aristotle|natural law]]. It answers why-questions by a scheme of [[four causes]], including purpose or [[telos|teleology]], and emphasizes [[virtue ethics]]. Aristotle and his school wrote tractates on [[Physics (Aristotle)|physics]], [[biology]], [[metaphysics]], [[logic]], [[ethics]], [[aesthetics]], [[poetry]], [[theatre]], [[music]], [[rhetoric]], [[psychology]], [[linguistics]], [[economics]], [[politics]], and [[government]]. Any school of thought that takes one of Aristotle's distinctive positions as its starting point can be considered "Aristotelian" in the widest sense. This means that different Aristotelian theories (e.g. in ethics or in [[ontology]]) may not have much in common as far as their actual content is concerned besides their shared reference to Aristotle.
In Aristotle's time, philosophy included [[natural philosophy]], which preceded the advent of [[modern science]] during the [[Scientific Revolution]]. The works of Aristotle were initially defended by the members of the [[Peripatetic school]] and later on by the [[Neoplatonism|Neoplatonists]], who produced many [[Commentaries on Aristotle|commentaries on Aristotle's writings]]. In the [[Islamic Golden Age]], [[Avicenna]] and [[Averroes]] translated the works of Aristotle into [[Arabic language|Arabic]] and under them, along with philosophers such as [[Al-Kindi]] and [[Al-Farabi]], Aristotelianism became a major part of [[early Islamic philosophy]].
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Recent Aristotelian ethical and "practical" philosophy, such as that of [[Hans-Georg Gadamer|Gadamer]] and [[John McDowell|McDowell]], is often premissed upon a rejection of Aristotelianism's traditional metaphysical or theoretical philosophy. From this viewpoint, the early modern tradition of political [[republicanism]], which views the ''res publica'', public sphere or state as constituted by its citizens' virtuous activity, can appear thoroughly Aristotelian.
[[Alasdair MacIntyre]] is a notable Aristotelian philosopher who helped to revive [[virtue ethics]] in his book ''[[After Virtue]].''
==History==
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With the founding of House of Wisdom, the entire corpus of Aristotelian works that had been preserved (excluding the ''[[Eudemian Ethics]]'', ''[[Magna Moralia]]'' and ''[[Politics (Aristotle)|Politics]]'') became available, along with its Greek commentators; this corpus laid a uniform foundation for '''Islamic Aristotelianism'''<!--boldface per WP:R#PLA-->.<ref>Manfred Landfester, Hubert Cancik, Helmuth Schneider (eds.), ''Brill's New Pauly: Encyclopaedia of the Ancient World. Classical tradition'', Volume 1, Brill, 2006, p. 273.</ref>
[[Al-Kindi]] (801–873) was the first of the Muslim [[Peripatetic school|Peripatetic]] philosophers and is known for his efforts to introduce [[Greek philosophy|Greek]] and [[Hellenistic philosophy]] to the [[Arab world]].<ref>Klein-Frank, F. ''Al-Kindi''. In Leaman, O & Nasr, H (2001). ''History of Islamic Philosophy''. London: Routledge. p 165</ref> He incorporated Aristotelian and Neoplatonist thought into an Islamic philosophical framework. This was an important factor in the introduction and popularization of Greek philosophy in the Muslim intellectual world.<ref>Felix Klein-Frank (2001) ''Al-Kindi'', pages 166–167. In Oliver Leaman & Hossein Nasr. ''History of Islamic Philosophy''. London: Routledge.</ref> In the 9th century, Persian astrologer [[Albumasar]]l's ''Introductorium in Astronomiam'' was one of the most important sources for the recovery of Aristotle for medieval European scholars.<ref>Richard Lemay, ''Abu Ma'shar and Latin Aristotelianism in the Twelfth Century, The Recovery of Aristotle's Natural Philosophy through Iranian Astrology'', 1962.</ref>
The philosopher [[Al-Farabi]] (872–950) had great influence on science and philosophy for several centuries, and in his time was widely thought second only to Aristotle in knowledge (alluded to by his title of "the Second Teacher"). His work, aimed at synthesis of philosophy and [[Sufism]], paved the way for the work of [[Avicenna]] (980–1037).<ref>{{cite web | url =http://www.iep.utm.edu/avicenna/| title =Avicenna (Ibn Sina) (c.980–1037)| access-date =2007-07-13 | publisher =The Internet Encyclopedia of Philosophy}}</ref> Avicenna was one of the main interpreters of Aristotle.<ref name="Avicenna Abu Ali Sina">{{cite web |url=http://www.sjsu.edu/depts/Museum/avicen.html |title=Avicenna (Abu Ali Sina) |publisher=Sjsu.edu |access-date=2010-01-19 |archive-url=https://web.archive.org/web/20100111184611/http://www.sjsu.edu/depts/Museum/avicen.html |archive-date=11 January 2010 |url-status=dead }}</ref> The school of thought he founded became known as [[Avicennism]], which was built on ingredients and conceptual building blocks that are largely Aristotelian and Neoplatonist.<ref name="Iranica">{{cite encyclopedia|title=Avicenna | encyclopedia=Encyclopedia Iranica |access-date=2010-04-14|url=http://www.iranicaonline.org/articles/avicenna-iv}}</ref>
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Although some knowledge of Aristotle seems to have lingered on in the ecclesiastical centres of western Europe after the fall of the Roman empire, by the ninth century, nearly all that was known of Aristotle consisted of [[Boethius]]'s commentaries on the ''[[Organon]]'', and a few abridgments made by Latin authors of the declining empire, [[Isidore of Seville]] and [[Martianus Capella]].<ref name="schmolders">Auguste Schmolders, ''History of Arabian Philosophy'' in ''The eclectic magazine of foreign literature, science, and art'', Volume 46. February 1859</ref> From that time until the end of the eleventh century, little progress is apparent in Aristotelian knowledge.<ref name="schmolders"/>
The [[renaissance of the 12th century]] saw a major search by European scholars for new learning. [[James of Venice]], who probably spent some years in [[Constantinople]], translated Aristotle's ''[[Posterior Analytics]]'' from Greek into [[Medieval Latin|Latin]] in the mid-twelfth century,<ref>L.D. Reynolds and Nigel G. Wilson, ''Scribes and Scholars,'' Oxford, 1974, p. 106.</ref> thus making the complete Aristotelian logical corpus, the ''Organon'', available in Latin for the first time. Scholars travelled to areas of Europe that once had been under Muslim rule and still had substantial Arabic-speaking populations. From central [[Spain]], which had returned to Christian rule in the eleventh century, scholars produced many of the [[Latin translations of the 12th century]]. The most productive of these translators was [[Gerard of Cremona]],<ref>C. H. Haskins, ''Renaissance of the Twelfth Century,'' p. 287. "more of Arabic science passed into Western Europe at the hands of Gerard of Cremona than in any other way."</ref> ({{circa|1114}}–1187), who translated 87 books,<ref>For a list of Gerard of Cremona's translations see: Edward Grant (1974) ''A Source Book in Medieval Science'', (Cambridge: Harvard Univ. Pr.), pp. 35–8 or Charles Burnett, "The Coherence of the Arabic-Latin Translation Program in Toledo in the Twelfth Century," ''Science in Context'', 14 (2001): at 249-288, at pp. 275–281.</ref> which included many of the works of [[Aristotle]] such as his ''[[Posterior Analytics]]'', ''[[Physics (Aristotle)|Physics]]'', ''[[On the Heavens]]'', ''[[On Generation and Corruption]]'', and ''[[Meteorology (Aristotle)|Meteorology]]''. [[Michael Scot]] ({{circa|1175}}–1232) translated
Aristotle's physical writings began to be discussed openly. At a time when Aristotle's method was permeating all theology, these treatises were sufficient to cause his prohibition for [[heterodoxy]] in the [[Condemnations of 1210–1277]].<ref name="schmolders"/> In the first of these, in [[Paris]] in 1210, it was stated that "neither the books of Aristotle on natural philosophy or their commentaries are to be read at Paris in public or secret, and this we forbid under penalty of [[ex-communication]]."<ref name="Grant42">Edward Grant, ''A Source Book in Medieval Science'', page 42 (1974). Harvard University Press</ref> However, despite further attempts to restrict the teaching of Aristotle, by 1270, the ban on Aristotle's natural philosophy was ineffective.<ref>Rubenstein, Richard E. ''Aristotle's Children: How Christians, Muslims, and Jews Rediscovered Ancient Wisdom and Illuminated the Middle Ages'', page 215 (2004). Houghton Mifflin Harcourt</ref>
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These ideas go back to Aristotle's thesis that entities from different ontological categories have different degrees of fundamentality. For example, [[Substance theory#Aristotle|substances]] have the highest degree of fundamentality because they exist in themselves. Properties, on the other hand, are less fundamental because they depend on substances for their existence.<ref>{{cite web |last1=Cohen |first1=S. Marc |title=Aristotle's Metaphysics |url=https://plato.stanford.edu/entries/aristotle-metaphysics/ |website=The Stanford Encyclopedia of Philosophy |publisher=Metaphysics Research Lab, Stanford University |date=2020}}</ref>
Jonathan Schaffer's priority monism is a recent form of neo-Aristotelian ontology. He holds that there exists only one thing on the most fundamental level: the world as a whole. This thesis
===Problem of universals===
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==External links==
{{Commonscat|Aristotelianism}}
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