Aristotle by Otfried Höffe

By Otfried Höffe

This is often an English translation of Otfried Hoffe's learn, initially in German, proposing the lifestyles and works of Aristotle, revealing him as a latest, forward-thinking thinker. topics of ethics, politics, metaphysics, psychology, biology and rhetoric are all mentioned and Aristotle can also be in comparison to a number different philosophers, in particular these of German starting place. Hoffe has been a number one contributor to debates on ethical, criminal, political and philosophical topics for nearly thirty years.

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Presumably Aristotle is building on a method that has been shaped in the disputations at the Academy, and may already have been refined in everyday debates, and is perfected in the sciences, and in particular in geometry. He develops, as its basic element, the cogent or demonstrative deduction (syllogismos apodeiktikos), and the proposition, that is, the sentence that confirms or negates something about something, and can therefore be true or false (cf. Int. 4), as the former’s element (APr. ).

Those who then search for causes and reasons prove by that very action their pleasure in knowledge of a higher degree. In both cases of simple, innocent desire to know and of its reflected, higherlevel variant, one investigates the world chôris tês chreias (Metaph. I 1, 980a22), or mê pros chrêsin (981b19 f; cf. I 2, 982b21). Free of all needs or necessities, one searches for knowledge for itself. Nevertheless, it is always possible to consider usability, and then there are two options within each stage of knowledge, knowledge for its own sake and knowledge for a purpose.

Given that dialectic does not question its premises, the endoxa, any further, it cannot in the end achieve more than a demonstration of the internal consistency and coherence of a multitude of theses. If at a later stage than the (early) Topics, Aristotle reaches the first principles with a dialectic that, by then, has become sophisticated (APo. I 11, 77a26–35 seems to point in that direction; cf. Irwin 1989), then it would mean that he is content with a theory of coherence of truth, or rather a coherentist understanding of science and philosophy (Bolton in Devereux-Pellegrin 1990 and Smith 1993 argue against this).

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