The state of the Aristotelian corpus raises the question of the order of writing of the entire works of Aristotle. All the works in question belong to the later years of the life of Aristotle. This influence is due to the scholastic conception of philosophy of Aristotle. In the history of the Aristotelian interpretation, instead of presenting a ready-made system, there are three steps: 'The days of the Academy': Platonic time of dogmatism; 'The years of journey': birth of a critical Platonism; 'The master': second stay in Athens, and the advent of Aristotelianism itself. The days of the Academy is that time of Platonic dogmatism (early works, the Ethics Eudemian, Protreptikos). The Aristotelian form of dialogue and later dialogues of Plato dominated the method of Classification, abstraction and dialectical. Ethics Eudemian shows us a Platonic Aristotle (substance and soul, transcendence of the Good, reminiscence, immortality, ideas). As for Protreptikos, it dates from before the death of Plato, and it is a program of living and training. Phronesis is a Platonic concept clearly, and it refers to the speculations of the Timaeus, the Philebus, The Laws. But we can not find this concept in metaphysics. We can not find it either in the Nicomachean Ethics as exact as mathematics, this design is even fought there. The years of journey is the birth of the critical Platonism. Plato died in -347, and Aristotle left Athens then. Peri Philosophia allows to get an idea of philosophical activity at the time of Aristotle. It expresses a philosophy of transition, making corrections of Platonism. The first book is the story of ancient wisdom, and makes a peak of Platonic philosophy. The second book criticizes the theory of Ideas numbers. Numbers and chance are important concepts in Greek Philosophy. This is about destiny and chaos, which one is reality? By the way chaos is a greek word. The certainty of an absolute poker referral code did not exist back then. Peri Philosophia has also been posted at the same time that criticism of ideas in the first book of the Metaphysics. Finally, the third book tells us about cosmology and theology of the young Aristotle. Several themes are included: identification of theology and astronomy, a first mover (an idea which originated in the Laws), the soul of the stars. That would be the moment of foundation of the Hellenic theology and even philosophy of religion. We can say that even after the criticism of ideas, Aristotle still has some Platonic concepts long enough (soul, immortality, etc.). There is some metaphysical primitive Platonism. Thus we have two texts that are critical of Ideas. The first two books would become part of a metaphysical primitive, but the game would also be part of the metaphysical primitive before being replaced by later work. There is an evolution of the criticism of Aristotle over Plato, but it is unknown whether Aristotle is able to overcome this contradictory concept of metaphysics in theology. Similarly with regard to ethics, we can distinguish a step Platonic (Protreptikos), a critical Platonism (Ethics Eudemian) and Aristotelianism itself (Nicomachean Ethics). Aristotle believed like Egyptians that the rational soul reside in the heart and not in the brain. The same kind of remarks could also apply to politics. The master of the Lyceum, finally, the second trip to Athens marks the acme of Aristotelian philosophy. What is usually called Aristotelianism was developed during this second period. In the third period, Aristotle engages in empirical research and it creates a new kind of science: its investigations are characterized by the description and observation of particular things: archival research for the history of theater and games; zoological and botanical research; anthropology and physiology; history of Science; medicine. What a large contribution to human thought and wisdom!
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The history of Egypt