Aristotle' identification of the Prime Mover as God

DeFilippo, Joseph G.

doi:10.1017/s0009838800043858

Cited by 17 publications

(1 citation statement)

References 12 publications

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“…9 63 Cf. Defilippo (1994), p. 402 n. 25 as cont'd p. 403. standing (1075b10). Accordingly this intellect is not in fact dependent on a potential that is actualised (1074b19-20, 28-9), but intrinsically actual in virtue of itself qua self-knowing.…”

Section: Heavenly Soul In Aristotle  29mentioning

confidence: 99%

Heavenly Soul in Aristotle

Blyth

2013

Apeiron

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Several prominent scholars assume that Aristotle regards the heavenly spheres as self-moving or rationally ensouled. Against this I argue first, Ph. 8.5 gives no support, and passages in Ph. 8 imply that all self-movers are terrestrial animals; second, passages in De motu animalium and De caelo where the heaven is called alive do not imply a quasi-animal soul; third, the exclusion of incidental self-movement from the heavens in Ph. 8.6 cannot be explained by locating movers in or on the spheres; fourth, the passage in Ph. 8.10 concerning the prime mover's location must be understood with that in De caelo 1.9 placing the changeless beings beyond the cosmos; fifth, Metaph. 12.7 and 9 exclude a heavenly intellect separate from the prime mover; and sixth, the heaven's desire, responsible for its movement, consists in physical excitation of its aitherial body, analogous to animal desire in MA 10.

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Section: Heavenly Soul In Aristotle  29mentioning

confidence: 99%

Heavenly Soul in Aristotle

Blyth

2013

Apeiron

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Aristotle on Religion

Segev

2017

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Aristotle is a severe critic of traditional religion, believing it to be false, yet he also holds that traditional religion and its institutions are necessary if any city, including the ideal city he describes in the Politics, is to exist and flourish. This book provides, for the first time, a coherent account of the socio-political role which Aristotle attributes to traditional religion despite his rejection of its content. Mor Segev argues that Aristotle thinks traditional religion is politically necessary because it prepares the ground for what he considers the pinnacle of human endeavor: attaining the knowledge of ﬁrst philosophy, whose objects are real beings worthy of being called gods. Developing this interpretation, Segev goes on to analyze Aristotle's references to the myths of traditional Greek religion, and to assess his influence on medieval Jewish and Christian theology and philosophy of religion.

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Spectacles of Truth in Classical Greek Philosophy

Nightingale¹

2004

313

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In fourth-century Greece (BCE), the debate over the nature of philosophy generated a novel claim: that the highest form of wisdom is theoria, the rational 'vision' of metaphysical truths (the 'spectator theory of knowledge'). This 2004 book offers an original analysis of the construction of 'theoretical' philosophy in fourth-century Greece. In the effort to conceptualise and legitimise theoretical philosophy, the philosophers turned to a venerable cultural practice: theoria (state pilgrimage). In this practice, an individual journeyed abroad as an official witness of sacralized spectacles. This book examines the philosophic appropriation and transformation of theoria, and analyses the competing conceptions of theoretical wisdom in fourth-century philosophy. By tracing the link between traditional and philosophic theoria, this book locates the creation of theoretical philosophy in its historical context, analysing theoria as a cultural and an intellectual practice. It develops a new, interdisciplinary approach, drawing on philosophy, history and literary studies.

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Aristotle' identification of the Prime Mover as God

Abstract: There is a certain conventional interpretation of Aristotle's argument, in Metaphysics Λ.7, for the identification of the first unmoved mover as God, according to which that argument has the following outline

Cited by 17 publications

References 12 publications

Heavenly Soul in Aristotle

Heavenly Soul in Aristotle

Aristotle on Religion

Spectacles of Truth in Classical Greek Philosophy

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