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On Generation and Corruption (Ancient Greek: Περὶ γενέσεως καὶ φθορᾶς; Latin: De Generatione et Corruptione), also known as On Coming to Be and Passing Away is a treatise by Aristotle. Like many of his texts, it is both scientific, part of Aristotle's biology, and philosophic. The philosophy is essentially empirical; as ...
On the Universe ( Ancient Greek: Περὶ Κόσμου, romanized : Perì Kósmou; Latin: De Mundo) is a theological and scientific treatise included in the Corpus Aristotelicum but usually regarded as spurious. It was likely published between the 3rd century BCE and the 2nd century CE. The work discusses cosmological, geological, and ...
Phyllis and Aristotle. The tale of Phyllis and Aristotle is a medieval cautionary tale about the triumph of a seductive woman, Phyllis, over the greatest male intellect, the ancient Greek philosopher Aristotle. It is one of several Power of Women stories from that time. Among early versions is the French Lai d'Aristote from 1220.
The structure of Rhetoric to Alexander is quite similar to that of Aristotle's work. [4] Chapters 1-5 deal with arguments specific to each of the species of rhetoric corresponding to the first book of Aristotle's work. Chapters 6-22 are about "uses" what Aristotle calls "topics", discussing them in the latter part of his second book.
On the Heavens. On the Heavens (Greek: Περὶ οὐρανοῦ; Latin: De Caelo or De Caelo et Mundo) is Aristotle 's chief cosmological treatise: written in 350 BC, [citation needed] it contains his astronomical theory and his ideas on the concrete workings of the terrestrial world. It should not be confused with the spurious work On the ...
On Interpretation. De Interpretatione or On Interpretation (Greek: Περὶ Ἑρμηνείας, Peri Hermeneias) is the second text from Aristotle 's Organon and is among the earliest surviving philosophical works in the Western tradition to deal with the relationship between language and logic in a comprehensive, explicit, and formal way.
Aristotle begins by raising the question of the seat of life in the body ("while it is clear that [the soul's] essential reality cannot be corporeal, yet manifestly it must exist in some bodily part which must be one of those possessing control over the members") and arrives at the answer that the heart is the primary organ of soul, and the central organ of nutrition and sensation (with which ...
Aristotle gave equal weight to women's happiness as he did to men's, commenting in his Rhetoric that a society cannot be happy unless women are happy too. [ 1 ] Aristotle believed that in nature a common good came of the rule of a superior being, states in his Politics that "By nature the female has been distinguished from the slave.