Die Physik des Aristoteles, einer der Grundtexte des abendländischen Denkens, untersucht die empirischen Voraussetzungen jeder Naturerfahrung und begründet Wissenschaft als gegenstandsbezogene Lehre von den Ursachen und Zwecken sowie den Kategorien, die für die menschliche Erkenntnis des Naturgeschehens leitend sind: Bewegung, Raum, Zeit und Kontinuität. - Die Ausgabe bietet parallel zum griechischen Text eine völlige Neuübersetzung.

Physique

‘The plot is the source and the soul of tragedy’In his near-contemporary account of Greek tragedy, Aristotle examines the dramatic elements of plot, character, language and spectacle that combine to produce pity and fear in the audience, and asks why we derive pleasure from this apparently painful process. Taking examples from the plays of Aeschylus, Sophocles and Euripides, The Poetics introduces into literary criticism such central concepts as mimesis (‘imitation’), hamartia (‘error’), and katharsis (‘purification’). Aristotle explains how the most effective tragedies rely on complication and resolution, recognition and reversals, centring on characters of heroic stature, idealized yet true to life. One of the most powerful, perceptive and influential works of criticism in Western literary history, the Poetics has informed serious thinking about drama ever since.Malcolm Heath’s lucid English translation makes the Poetics fully accessible to the modern reader. It is accompanied by an extended introduction, which discusses the key concepts in detail and includes suggestions for further reading.

Poétique

Classical Greek text, parallel French translation.

Météorologiques

For the Pre-Socratic philosophers the soul was the source of movement and sensation, while for Plato it was the seat of being, metaphysically distinct from the body that it was forced temporarily to inhabit. Plato's student Aristotle was determined to test the truth of both these beliefs against the emerging sciences of logic and biology. His examination of the huge variety of living organisms - the enormous range of their behaviour, their powers and their perceptual sophistication - convinced him of the inadequacy both of a materialist reduction and of a Platonic sublimation of the soul. In De Anima, he sought to set out his theory of the soul as the ultimate reality of embodied form and produced both a masterpiece of philosophical insight and a psychology of perennially fascinating subtlety.

De anima (on the soul)

The Constitution of the Athenians (Athenaion Politeia) names either of two texts from classical antiquity, one probably by Aristotle or a student, the other falsely attributed to Xenophon. The Aristotelian text is unique. It isn't part of the Corpus Aristotelicum. It was lost until two leaves of a papyrus codex carrying part of the text were discovered in Oxyrhynchus, Egypt in 1879 & published in 1880. A 2nd papyrus was purchased in Egypt by a US missionary in 1890 & acquired by the British Museum later that year. The 1st edition by Frederic G. Kenyon was published in 1/1891. Editions of the Greek text in widest use today are Kenyon's Oxford Classical Text of 1920 & Mortimer H. Chambers' Teubner edition (1986, 2nd edition 1994). Ancient accounts credit Aristotle with 170 Constitutions of various states. It's assumed these were research for the Politics & that many were drafted by students. Athens, however, was a particularly important state where he lived at the time. It's plausible Aristotle did one himself, possible it was intended as a model for the rest. If genuine, it's the only one of his extant writings actually intended for publication. Because it supplys so much contemporary information previously unknown or unreliable, historians have claimed that "the discovery of this treatise constitutes almost a new epoch in Greek historical study." In particular, 21-22, 26.2-4 & 39-40 contain factual information not found in other extant texts.

Constitution d'Athènes

Les Catégories et le traité Sur l'interprétation ont été placés, dès l'Antiquité, en tête de l'ensemble de traités d'Aristote que l'on a regroupés dans «l'Organon», littéralement l'«instrument», l'«outil» (Catégories, Sur l'interprétation, Premiers Analytiques, Seconds Analytiques, Topiques, Réfutations sophistiques). Dans la lecture traditionnelle, parmi tous les ouvrages qui s'occupent des instruments dont se sert tout discours ou toute pensée, les Catégories étaient censées étudier les termes simples et le traité Sur l'interprétation considérer les «propositions» résultant de la combinaison de ces termes. Une lecture attentive de ces deux traités - sans doute le plus connu des textes d'Aristote pour le premier, et le plus méconnu pour le second - et de l'appareil critique qui les accompagne permettra peut-être de se faire une idée nouvelle des buts réels de deux ouvrages qui demeurent au fondement de la réflexion des logiciens occidentaux sur les structures formelles de la pensée.

Catégories - Sur l'interprétation (Organon 1-2)

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Rhétorique

La Physique

L'extraordinaire intérêt que notre époque porte aux Politiques d'Aristote n'est pas seulement un effet de la révérence due aux grands livres, mais une marque de perspicacité. Car derrière un texte qui se fixe comme horizon une réalité moribonde à l'époque même d'Aristote, la cité, le lecteur d'aujourd'hui ne peut s'empêcher de déceler la fondation et donc le fondement de la manière dont nous pensons les rapports des hommes entre eux, et, plus généralement le monde des " choses humaines ". La structure et l'histoire des sociétés mais aussi le bruit et la fureur des passions des hommes, leurs ruses et leurs vertus, et jusqu'à l'ombre des dieux sur terre, tout est dans ce texte inépuisable que nous commentons, parfois sans le savoir, depuis vingt-quatre siècles.

Physique

Résumé

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Critiques

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