Aristotle's Core Philosophy: Metaphysics, Epistemology, and Politics

Aristotle's Metaphysics: Being and Substance (First Philosophy)

The subject of metaphysics is being. In this part of his philosophy, Aristotle attempts to synthesize previous theories, particularly Plato's, before proposing his own framework.

The central issue Aristotle addresses is finding a compromise between two opposing concepts previously established:

• "There is only what does not change (which reason knows)."
• "Being is everything that is shown at the time, thus changing."

Aristotle's solution is that 'being' neither has a unique meaning nor the meaning everyone wants to give, but rather has a primary meaning related to one thing: substance (or substantiality).

The substantial form is the principle of existence for living beings, which is the soul. Furthermore, the substantial form acts as the principle of universal order because it determines the perfection attainable by each being.

Classification of Substances in Metaphysics

Aristotle makes a classification of the types of substances that exist:

1. Primary Type: Substances whose substantial form is accompanied by matter (e.g., individual living things).
2. Second Type: Those substances he calls "separate substances," such as the heavenly bodies. They possess the most perfect motion that exists: circular motion.
3. Third Type: The Pure Act, the Unmoved Mover. It is immaterial and is only thought (Noesis Noeseos).

Metaphysics is not only the study of being in general but also the study of the first being of all (hence, First Philosophy).

Aristotelian Psychology and Theory of Knowledge

In psychology, Aristotle studies how the intellectual soul functions in the field of knowledge. He develops a theory of knowledge arguing that our minds, before we know through the senses, have no content; the mind is empty (a blank slate). Its content is obtained entirely from the senses.

"Nothing is on the understanding that has not previously been in the senses."

The human being is a substantial unity between soul and body (this concept makes the Platonic idea of the soul's immortality impossible for Aristotle).

In the soul, the most important function is knowledge. The key to rational knowledge is the passage from the sensible (particulars) to the intelligible (universals). This process is called abstraction and is performed by the agent intellect and apprehended by the patient understanding.

The intellect is common to all human beings. Abstraction operates on particular sensory images, separating differences to retain the universal essence that makes thought and reflection possible.

The process of abstraction is the basis for the knowledge of the intelligible for each individual. The text suggests that the theory of abstraction is equivalent to the theory of reminiscence (though philosophically distinct, this reflects the original source's claim).

Aristotle's Classification of Political Regimes

Aristotle classified political constitutions based on the number of rulers and whether they govern for the common good (pure forms) or for self-interest (corrupt forms):