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As a whole, Aristotle's work is encyclopedic. Researcher, meticulous and diligent, he constantly tried to interpret and enlighten. His philosophy is based on the core of the Socratic-Platonic intellect. It brings together elements of the most ancient naturalism and science of his time. The philosopher systematized them in a single view of the universe, which is distinguished for its originality and depth. His philosophy was not dialectical. It did not result in –or appeared within- an intuition. It has been a painstaking and persistent search for the truth. It was adapted to things and had an empirical basis. Invading Middle Ages his philosophy changed the view of the world in its theological and scientific context., The Aristotelian invasion of the Middle Ages, {"references":["Ασημακόπουλος, Μ., Τσιαντούλας, Α. 2001, Η ιστορία και η Θεωρία των Επιστημών κατά τον Μεσαίωνα, τόμ. Α΄, Πάτρα: ΕΑΠ.","Bolton, R. (2014). Intuition in Aristotle, in Rational Intuition: Philosophical Roots, Scientific Investigations, edited by L. Osbeck & B. Held, (39-54), Cambridge: Cambridge University Press. doi:10.1017/CBO9781139136419.003","Copleston, F.A, 1993. A History of Philosophy, Vol. II: Medieval Philosophy, New York-London: Image Books","Düring, I. 1957, Aristotle in the Ancient Biographical Tradition, Göteborg: Almqvist & Wiksell in Komm","Düring, I. 1994, Ο Αριστοτέλης. Παρουσίαση και Ερμηνεία της Σκέψης του, Αθήνα: ΜΙΕΤ","Elkana, Y. 1987, Alexandre Koyré: Between the history of ideas and sociology of disembodied knowledge. History and Technology, 4(1-4), 115-148. doi.org/10.1080/07341518708581694","Gooch, J. 2006, The Effects of the Condemnation of 1277, The Hilltop Review: Vol. 2 : Iss. 1 , Article 6, 34-44. https://scholarworks.wmich.edu/","Harte, V. 1996, Aristotle \"Metaphysics\" H6: Dialectic with Platonism, Phronesis, 41(3), 276-304. http://www.jstor.org/stable/4182536","Θεοδωρίδης, Χ. 1997, Εισαγωγή στη Φιλοσοφία, Αθήνα: Βιβλιοπωλείον της Εστίας","Knowles, D. 1988, The Evolution of Medieval Thought, London-New York: Longman","Κορδάτος, Γ. 1972, Ιστορία της Αρχαίας Ελληνικής Φιλοσοφίας, Αθήνα: Μπουκουμάνης","Lindberg, D.C. 2003, Οι Απαρχές της Δυτικής Επιστήμης, Αθήνα: Πανεπιστημιακές Εκδόσεις Ε.Μ.Π","Losee, J. 1992, Φιλοσοφία της επιστήμης, μια ιστορική εισαγωγή, Θεσσαλονίκη: Βάνιας","Παπαδημητρίου, Ε. 1988, Θεωρία της Επιστήμης και Ιστορία της Φιλοσοφίας, Αθήνα: Gutenberg","Maurer, A. 1955, Boetius of Dacia and the Double Truth, Mediaeval Studies. 17: 233-239. doi:10.1484/J.MS.2.306768","Maurer, A. 1956, The State of Historical Research in Siger of Brabant, Speculum, 31(1), 49-56. doi.org/10.2307/2850073","Müller, G.E. 1949 The Platonic Aristotle. Universidad Nacional de Cuyo, Actas del Primer Congreso Nacional de Filosofía, Mendoza, Argentina, marzo-abril 1949, tomo 3, 2005-2013","Σάντας, Γ. 2003, Είναι η ηθική του Αριστοτέλη αρεταϊκή; στο Δ. Ανδριόπουλος (επιμ.), Αριστοτέλης, τόμ Α΄, Αθήνα: Παπαδήμας","Τσέλερ, Ε., Νέστλε, Β. 2008, Ιστορία της Ελληνικής Φιλοσοφίας, (μτφρ. Χ. Θεοδωρίδης), Αθήνα: Βιβλιοπωλείον της Εστίας","Van Steenberghen, F. 1977, Maitre Siger de Brabant, Leuven: Peeters Publishers","Woods, T. 2005, How the Catholic Church Built Western Civilization, Washington, DC: Regnery","Sources","Αριστοτέλης, 1988, Ηθικά Νικομάχεια, (μτφρ. Β. Μοσκόβης) Αθήνα: Εκδόσεις Νομικής Βιβλιοθήκης","Αριστοτέλης, 1988, Πολιτικά, (επιμ. Γιάννη Κορδάτου, μτφρ. Παναγή Λεκατσά) Βιβλιοθήκη Αρχαίων Συγγραφέων, Αθήνα: Δαίδαλος- Ι. Ζαχαρόπουλος","Aristotle, 1924, Aristotle's Metaphysics, (ed. W.D. Ross), Oxford: Clarendon Press","Aristotle, 1960, Aristotle's Physica, (ed. W.D. Ross), Oxford: Clarendon Press","Aristotle, 1894, Aristotle's Ethica Nicomachea, (ed. J. Bywater), Oxford: Clarendon Press"]}

Aún hoy en día, el averroísmo parisino del siglo xiii resulta difícil de definir. Dado que éste es el caso, nuestro objetivo aquí es aportar una mejor definición del mismo. Para esto, discutiremos si es apropiado hablar de averroísmo en el siglo xiii como movimiento filosófico y cuáles son las características más significativas que hacen de estos pensadores, principalmente Boecio de Dacia y Siger de Brabante, averroístas o no. Frente a las caracterizaciones tradicionales, cuestionaremos la idea del averroísmo como un movimiento doctrinal -que identifica a los averroístas con los seguidores de Averroes o de la tesis de la unidad del intelecto- y en su lugar argumentaremos que este movimiento debe ser entendido como una cuestión de método, con el propósito de proporcionar un mejor entendimiento del averroísmo como movimiento filosófico. Even nowadays, thirteenth-century Parisian Averroism is difficult to define. Since this is the case, my aim here is to provide a better definition of it. In order to do so, I will discuss whether we can properly talk about Averroism in the thirteenth century as a philosophical movement and what is the key feature that makes of these thinkers, mainly Boethius of Dacia and Siger of Brabant, Averroists or not. Against traditional characterisations, I will challenge the idea of Averroism as a matter of doctrine - which identifies the Averroists with the followers of Averroes or of the thesis of the unicity of the intellect -, and argue that this movement should be understood as a matter of philosophical method instead, in an attempt to provide a better understanding of Averroism as a philosophical movement.

Heterodox master of liberal arts and theirs discussions with Thomas Aquinas Mgr. Miroslav Severa Summary: The proposed thesis deals with two important issues discussed by Tomas Aquinas in connection with the averroistic controversy that occurred in the second half of the thirteenth century in Paris. The topics are On the eternity of the world and On the unity of intellect. Its author defends the position that concerning the problem On the eternity of the Word is the solution proposed by Thomas Aquinas closer to the position of heterodox masters of liberal arts then to the attitude of some orthodox theologians. The heterodox teaching On the unity of intellect is by Thomas sufficiently disproven. The doctrine of Thomas Aquinas doesn't need to always constitute an irreconcilable antithesis against the attitude of heterodox masters as it is described by some authors. The thesis also deals the two topics on the historical background of the condemnations issued by the Parisian bishop Stephan Tempier in the years 1270 and 1277. Although the heterodox masters of liberal arts are in their philosophizing strongly influenced by the Arab philosopher Averroes theirs position concerning the relationship between fides and ratio is different. Averroes says that when the conflict between reason and revelation occurs than...

According to Avicenna, while the action of causes is always necessary, the production of effects may be considered in different ways. With respect to its cause, each effect is necessary, but may be contingent due to the interference of prohibitive impediments. In itself, and in an absolute sense, each effect is contingent. This article deals with the transformations of this model in the Latin Scholastic debate from the end of the 13th to the early decades of the 14th century, taking into consideration Thomas Aquinas, Siger of Brabant, John Duns Scotus and Francis of Marchia. The first defends a kind of ‘providential’ determinism, admitting only a relative, or secundum quid, contingency of sublunary effects with respect to the First Cause. The second, in explicit opposition to Aquinas, upholds the absolute contingency of the world in Avicenna’s sense. Interestingly enough, Siger’s position seems to be implicated in the condemnation of March 1277, not for being too deterministic but for rejecting an absolute ‘providential’ determinism. The last two both refuse to ground true contingency in impedible causes, appealing instead to freedom of will.

L'autore presenta in modo articolato la categoria dell'averroismo, affrontando in particolare la questione se i Latini non hanno dato di Averroè una interpretazione tendenziosa e deformante. Nell'articolo viene mostrato come gli autori latini hanno al contrario sviluppato alcuni aspetti specifici della filosofia di Averroè, dando al filosofo arabo una sorprendente posterità.