In this paper I will discuss Aristotle's controversial philosophical views on women. I will critically examine three main interpretations of his claim that women have deliberative faculty "without authority". According to the first line of interpretation, Aristotle has in mind that women's incapacity of advice-giving and decision-making in public affairs are determined by conventions in the political context of his time. I will attempt to point out the disadvantages of this kind of interpretation. Furthermore, I will put forward the reasons why is implausible the more recent interpretation, given by Marguerite Deslauriers. According to her reading, the lack of authority of deliberative faculty in women means nothing else than the tasks over which women have authority are for the purpose of the tasks put forth by men. The prevailing interpretation among scholars is that, in Aristotle's view, women are naturally inferior to men, due to the fact that they are all too frequently overruled by the irrational "forces" of their nature. I will argue that this line of interpretation elucidates what Aristotle presumably has in mind, although it makes his account of women and their rationality, if not inconclusive, then indisputably problematic. In other words, I attempt to prove that, if the prevailing line of interpretation is correct, such view of women produces some philosophically "insurmountable" problems for Aristotle. The aim of the last section of the paper is to point out how some of these problems could eventually be resolved.
At first glance, Plato saw 'his method' as different processes and procedures The author of the paper attempts to show that all of these procedures are interrelated and that Plato kept on elaborating, supplementing and fine-tuning his methodological reflections. The procedure of giving a definition dominates his early dialogues, as well as the questioning and refutation of the various opinions of Socrates' interlocutors. In the Meno and the Phaedo, Plato introduces and practices the hypothetical method which was used by the mathematicians of those times. The dialogue Republic represents the turning point in his methodology. Therein Plato gives the most comprehensive description of the dialectical method and, simultaneously, foreshadows the method of division which he develops and practices in later dialogues
The word excellence is derived from the Latin word excellentia, and it means the quality of being extremely good. Human excellences could be defined as those human qualities that make a person outstanding, exceptional, superior, or, in one word, the best of one's kind in any field of human activities. Frequently, it is synonymously used with the word virtue, narrowly meaning moral excellence.
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