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By Carl Fr. Gethmann

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Nevertheless it is a fact that the structure of Aristotle’s language to some extent reflects the structures which he ascribes to reality. On that interpretation, Aristotle’s program of physics would call to mind Kant’s question: how are the sciences of nature possible? 17 In light of all the discussions above, it is necessary to keep in mind that from the point of view of today, Aristotle’s Physics is not a methodologically homogeneous work. Alongside the layer of Aristotelian philosophy of nature (which we 14 Pierre Duhem, Le Système du Monde: Histoire des doctrines cosmologiques de Platon à Copernic (Paris: A.

The resistance of the already well-established theological tradition was strong, and not only because of an otherwise understandable inertia in human thought. Some points of Aristotle’s doctrine—especially his affirmation of the eternity of the world—appeared to be irreconcilable with Christian orthodoxy. However, 34 Diogenes Laërtius, The Lives and Opinions of Eminent Philosophers, trans. C. D. 13. Appendix: Aristotelianism and Platonism—The Rivalry of Systems 29 neither prohibitions nor official condemnations helped.

In the course of his lectures, we more than once encounter the warning: “[it] will be clear from what has been said to any one who believes in our assumptions . ”10 or “the result is that we must either abandon our present assumption or assert that . ”11 However, the entire tone of the work suggests that Aristotle understood warnings of that type as one understands rhetorical questions to which the questioner thinks the answer is obvious. It did not, however, occur to Aristotle that the obviousness could be a result of habits of thought, and not necessarily a reflection of the actual state of affairs.

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