By David Bolotin
Preserving that Aristotle's writings concerning the wildlife comprise a rhetorical floor in addition to a philosophic middle, David Bolotin argues during this e-book that Aristotle by no means heavily meant a lot of his doctrines which have been demolished by means of sleek technological know-how. for that reason, he provides a few "case reports" to teach that Aristotle intentionally misrepresented his perspectives approximately nature--a suggestion that was once normally shared by means of commentators on his paintings in overdue antiquity and the center a long time. Bolotin demonstrates that Aristotle's genuine perspectives haven't been refuted through smooth technological know-how and nonetheless deserve our so much critical awareness.
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Extra info for An Approach to Aristotle’s Physics: With Particular Attention to the Role of His Manner of Writing
27 for B. Williams’s theory that Greek shame and guilt are covered by the same word. Elias (1978–82) and Stearns (1994) trace two tectonic shifts in the vocabulary (and so, probably, the feeling) of emotions in the premodern and modern periods. 37 The problem is not, of course, unique to English, but seems to plague writers of that language more than others, perhaps because of the pseudo-universality of the English language. 38 Benedict (1946: 222–3) is the locus classicus for the term. See Creighton (1990: passim), who defends a modiﬁcation of Benedict’s views.
44 On the desire for victims and their families to see remorse, cf. Charles Barton (1999: p. xi). 45 Thalberg (1963: 546) suggests that remorse and reparation are not intrinsically linked, reserving ‘repentance’ for those acts for which we seek to make amends, and Solomon (1976: 347–9) sees remorse as being even more selﬁsh than shame and guilt. Lemos (1977: 62), on the other hand, connects remorse with expiation. 46 In many societies, a wrongdoer47 can be reassimilated only after an expression of remorse (and/or a payment, etc.
452c–d on the therapeutic use of metanoia, attributed to Plutarch’s opponents). I discuss further Seneca’s partial recuperation of paenitentia below, pp. 39–40. But even the philosophical sources do not emphasize this positive or pragmatic feature of regret as much as they might, and I speculate that this is because they are too well aware of the negative tradition surrounding the concept to attempt further rehabilitation of it. In fact, Aristotle cites regret as an example of his thesis that emotion is not always purposive.