This interpretation of Aristotle's "Poetics" seeks to demonstrate that it is a coherent statement of a challenging theory of poetic art and that it hints towards a theory of mimetic art in general. Assessing this theory against the background of earlier Greek views on poetry and art, particularly Plato's, Stephen Halliwell sets Aristotle's ideas in the wider context of his philosophical system. The core of the book is an appraisal of Aristotle's view of tragic drama, in which Halliwell contends that at the heart of the "Poetics" lies a philosophical urge to instill a secularized understanding of Greek tragedy.

Aristotle's Poetics

Introduction Hellenistic political philosophy has had a bad press. In lectures published in 1983 the distinguished and influential ancient historian Moses Finley gave it as his view that Plato and Aristotle ‘were the first genuine political theorists of antiquity, and the last’. For only they attempted ‘a complete and coherent account’ of the ideal society ‘grounded in systematic metaphysics, epistemology, psychology and ethics’. Some thirty years earlier, in what remains an eminently serviceable general account of Greek political thought, T. A. Sinclair wrote as follows: Looking back over the political thought of the third century BC one cannot help being struck with its barrenness. This is of course due in part to the decline in the polis and in part to the loss of contemporary writings on the subject. But it is also due to the refusal or inability to relate political thinking to the material conditions in which men lived. Epicurus and Chrysippus did their best to help men to face life cheerfully, but the men whom they helped were the few, who had sufficient education to understand their message and sufficient leisure for lessons in philosophy. Finley and Sinclair are only echoing a long entrenched judgement which finds a classic formulation in the third volume of Zeller's great history of Greek philosophy, first published in 1852. For Zeller the Hellenistic period found the Greeks coping with a deterioration in their external circumstances, and particularly with loss of political self-determination as the monarchies of Alexander's successors eclipsed the city-state, by withdrawing into the inner world of self-consciousness.

Social and political thought

The Cambridge History of Literary Criticism

Aristotle repeatedly claims that character-virtue “makes the goal right”, while Phronesis is responsible for working out how to achieve the goal. Many argue that these claims are misleading: it must be intellect that tells us what ends to pursue. I argue that Aristotle means just what he seems to say: despite putative textual evidence to the contrary, virtue is (a) a wholly non-intellectual state, and (b) responsible for literally supplying the contents of our goals. Furthermore, there are no good textual or philosophical reasons to reject this straightforward interpretation. Contrary to widespread opinion, Aristotle does not characterize Phronesis as supplying ends. Instead, its ethical import lies wholly in its ability to “determine the mean”. Moreover, because character involves non-rational cognition of the end as good, Aristotle can restrict practical intellect to deliberation without abandoning his anti-Humean view that we desire our ends because we find them good.

>“Virtue Makes the Goal Right”: Virtue and Phronesis in Aristotle’s Ethics

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Melancholie und Melancholiker in den medizinischen Theorien der Antike

Der Dialog Ion als Zeugnis platonischer Philosophie

Altertumswissenschaft in den 20er Jahren : neue Fragen und Impulse

Philologie und Hermeneutik im 19. Jahrhundert. Zur Geschichte und Methodologie der Geisteswissenschaften

Die Autoren dieses Bandes machen plausibel, dass Aristoteles‘ Denken trotz – oder teilweise sogar aufgrund – zunachst wenig attraktiv erscheinender Differenzen zu philosophischen Grundtendenzen der neuzeitlichen Philosophie und Geistesgeschichte fur heutige Uberlegungen fruchtbar gemacht werden kann, und zwar in der Ontologie und Philosophie des Geistes ebenso wie in der Ethik und Asthetik.

Kann man heute noch etwas anfangen mit Aristoteles

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