From Natural Character to Moral Virtue in Aristotle discusses Aristotle's biological views about character and the importance of what he calls 'natural character traits' for the development of moral virtue as presented in his ethical treatises. The aim is to provide a new, comprehensive account of the physiological underpinnings of moral development and thereby to show, first, that Aristotle's ethical theories do not exhaust his views about character as has traditionally been assumed, and, second, that his treatment of natural character in the biological treatises provides the conceptual and ideological foundation for his views about habituation as developed in his ethics. Author Mariska Leunissen takes seriously Aristotle's--often ignored--claim that nature is one of the factors through which men become 'good and capable of fine deeds'. Part I ('The Physiology of Natural Character') analyzes, in three chapters, Aristotle's notion of natural character as it is developed in the biological treatises and its role in moral development, especially as it affects women and certain 'barbarians'-groups who are typically left out of accounts of Aristotle's ethics. Leunissen also discuss its relevance for our understanding of physiognomical ideas in Aristotle. Part II ('The Physiology of Moral Development) explores the psychophysical changes in body and soul one is required to undergo in the process of acquiring moral virtues. It includes a discussion of Aristotle's eugenic views, of his identification of habituation as a form of human perfection, and of his claims about the moral deficiencies of women that link them to his beliefs about their biological imperfections.

From Natural Character to Moral Virtue in Aristotle discusses Aristotle''s biological views about character and the importance of what he calls ''natural character traits'' for the development of moral virtue as presented in his ethical treatises. The aim is to provide a new, comprehensive account of the physiological underpinnings of moral development and thereby to show, first, that Aristotle''s ethical theories do not exhaust his views about character as has traditionally been assumed, and, second, that his treatment of natural character in the biological treatises provides the conceptual and ideological foundation for his views about habituation as developed in his ethics. Author Mariska Leunissen takes seriously Aristotle''s--often ignored--claim that nature is one of the factors through which men become ''good and capable of fine deeds''. Part I (''The Physiology of Natural Character'') analyzes, in three chapters, Aristotle''s notion of natural character as it is developed in the biological treatises and its role in moral development, especially as it affects women and certain ''barbarians''-groups who are typically left out of accounts of Aristotle''s ethics. Leunissen also discuss its relevance for our understanding of physiognomical ideas in Aristotle. Part II (''The Physiology of Moral Development) explores the psychophysical changes in body and soul one is required to undergo in the process of acquiring moral virtues. It includes a discussion of Aristotle''s eugenic views, of his identification of habituation as a form of human perfection, and of his claims about the moral deficiencies of women that link them to his beliefs about their biological imperfections.

From Natural Character to Moral Virtue in Aristotle discusses Aristotle''s biological views about character and the importance of what he calls ''natural character traits'' for the development of moral virtue as presented in his ethical treatises. The aim is to provide a new, comprehensive account of the physiological underpinnings of moral development and thereby to show, first, that Aristotle''s ethical theories do not exhaust his views about character as has traditionally been assumed, and, second, that his treatment of natural character in the biological treatises provides the conceptual and ideological foundation for his views about habituation as developed in his ethics. Author Mariska Leunissen takes seriously Aristotle''s--often ignored--claim that nature is one of the factors through which men become ''good and capable of fine deeds''. Part I (''The Physiology of Natural Character'') analyzes, in three chapters, Aristotle''s notion of natural character as it is developed in the biological treatises and its role in moral development, especially as it affects women and certain ''barbarians''-groups who are typically left out of accounts of Aristotle''s ethics. Leunissen also discuss its relevance for our understanding of physiognomical ideas in Aristotle. Part II (''The Physiology of Moral Development) explores the psychophysical changes in body and soul one is required to undergo in the process of acquiring moral virtues. It includes a discussion of Aristotle''s eugenic views, of his identification of habituation as a form of human perfection, and of his claims about the moral deficiencies of women that link them to his beliefs about their biological imperfections.

In Aristotle's Gynecology, Mariska Leunissen examines Aristotle's methods for the establishment of gynecological facts within his natural science, arguing that many of the gynecological phenomena at stake, such as menstruation and the nature of menstrual blood, the role of female pleasure during sex and women's experiences of erotic dreams, and their knowledge of conception and their experiences of (false) pregnancy and childbirth, were-mostly for socio-cultural reasons-not at all or not immediately accessible for a male natural scientific observer such as Aristotle. Given this lack of immediate empirical evidence, Aristotle employed alternative methods for the establishment of facts-such as relying on signs and circumstantial empirical evidence or using analogical and probabilistic reasoning-and relied heavily on existing expert reports, such as mainly early medical sources but also sometimes verbal reports from women themselves. Moreover, Aristotle used a “secondary standard” for testing the results of this inquiry, namely one which he originally developed for investigations into physically remote meteorological and cosmological phenomena that are “not apparent to observation,” and according to which statements of facts are credible if they are ontologically possible. Leunissen thus reconstructs “Aristotle's gynecology” in the context of his commitments to empiricism and his scientific methods for the fact-establishing phase of natural science, and elucidates the role his concepts of evidence, credibility, and signs play in his natural scientific research. However, through its focus on Aristotle's use of gendered knowledge and his reconstruction of natural phenomena believed to be characteristic of women, Leunissen's book also offers a glimpse of the lived experiences and reproductive beliefs of women in Ancient Greece.

In Aristotle's Gynecology, Mariska Leunissen examines Aristotle's methods for the establishment of gynecological facts within his natural science, arguing that many of the gynecological phenomena at stake, such as menstruation and the nature of menstrual blood, the role of female pleasure during sex and women's experiences of erotic dreams, and their knowledge of conception and their experiences of (false) pregnancy and childbirth, were-mostly for socio-cultural reasons-not at all or not immediately accessible for a male natural scientific observer such as Aristotle. Given this lack of immediate empirical evidence, Aristotle employed alternative methods for the establishment of facts-such as relying on signs and circumstantial empirical evidence or using analogical and probabilistic reasoning-and relied heavily on existing expert reports, such as mainly early medical sources but also sometimes verbal reports from women themselves. Moreover, Aristotle used a a secondary standarda for testing the results of this inquiry, namely one which he originally developed for investigations into physically remote meteorological and cosmological phenomena that are a not apparent to observation,a and according to which statements of facts are credible if they are ontologically possible. Leunissen thus reconstructs a Aristotle's gynecologya in the context of his commitments to empiricism and his scientific methods for the fact-establishing phase of natural science, and elucidates the role his concepts of evidence, credibility, and signs play in his natural scientific research. However, through its focus on Aristotle's use of gendered knowledge and his reconstruction of natural phenomena believed to be characteristic of women, Leunissen's book also offers a glimpse of the lived experiences and reproductive beliefs of women in Ancient Greece.

In Aristotle's Gynecology, Mariska Leunissen examines Aristotle's methods for the establishment of gynecological facts within his natural science, arguing that many of the gynecological phenomena at stake, such as menstruation and the nature of menstrual blood, the role of female pleasure during sex and women's experiences of erotic dreams, and their knowledge of conception and their experiences of (false) pregnancy and childbirth, were-mostly for socio-cultural reasons-not at all or not immediately accessible for a male natural scientific observer such as Aristotle. Given this lack of immediate empirical evidence, Aristotle employed alternative methods for the establishment of facts-such as relying on signs and circumstantial empirical evidence or using analogical and probabilistic reasoning-and relied heavily on existing expert reports, such as mainly early medical sources but also sometimes verbal reports from women themselves. Moreover, Aristotle used a a secondary standarda for testing the results of this inquiry, namely one which he originally developed for investigations into physically remote meteorological and cosmological phenomena that are a not apparent to observation,a and according to which statements of facts are credible if they are ontologically possible. Leunissen thus reconstructs a Aristotle's gynecologya in the context of his commitments to empiricism and his scientific methods for the fact-establishing phase of natural science, and elucidates the role his concepts of evidence, credibility, and signs play in his natural scientific research. However, through its focus on Aristotle's use of gendered knowledge and his reconstruction of natural phenomena believed to be characteristic of women, Leunissen's book also offers a glimpse of the lived experiences and reproductive beliefs of women in Ancient Greece.

In Aristotle's teleological view of the world, natural things come to be and are present for the sake of some function or end (for example, wings are present in birds for the sake of flying). Whereas much of recent scholarship has focused on uncovering the (meta-)physical underpinnings of Aristotle's teleology and its contrasts with his notions of chance and necessity, this book examines Aristotle's use of the theory of natural teleology in producing explanations of natural phenomena. Close analyses of Aristotle's natural treatises and his Posterior Analytics show what methods are used for the discovery of functions or ends that figure in teleological explanations, how these explanations are structured, and how well they work in making sense of phenomena. The book will be valuable for all who are interested in Aristotle's natural science, his philosophy of science, and his biology.

Aristotle's study of the natural world plays a tremendously important part in his philosophical thought. He was very interested in the phenomena of motion, causation, place and time, and teleology, and his theoretical materials in this area are collected in his Physics, a treatise of eight books which has been very influential on later thinkers. This volume of new essays provides cutting-edge research on Aristotle's Physics, taking into account recent changes in the field of Aristotle in terms of its understanding of key concepts and preferred methodology. The contributions reassess the key concepts of the treatise (including nature, chance, teleology, art, and motion), reconstruct Aristotle's methods for the study of nature, and determine the boundaries of his natural philosophy. Due to the foundational nature of Aristotle's Physics itself, the volume will be a must-read for all scholars working on Aristotle.

In Aristotle's teleological view of the world, natural things come to be and are present for the sake of some function or end (for example, wings are present in birds for the sake of flying). Whereas much of recent scholarship has focused on uncovering the (meta-)physical underpinnings of Aristotle's teleology and its contrasts with his notions of chance and necessity, this book examines Aristotle's use of the theory of natural teleology in producing explanations of natural phenomena. Close analyses of Aristotle's natural treatises and his Posterior Analytics show what methods are used for the discovery of functions or ends that figure in teleological explanations, how these explanations are structured, and how well they work in making sense of phenomena. The book will be valuable for all who are interested in Aristotle's natural science, his philosophy of science, and his biology.

Aristotle's study of the natural world plays a tremendously important part in his philosophical thought. He was very interested in the phenomena of motion, causation, place and time, and teleology, and his theoretical materials in this area are collected in his Physics, a treatise of eight books which has been very influential on later thinkers. This volume of new essays provides cutting-edge research on Aristotle's Physics, taking into account recent changes in the field of Aristotle in terms of its understanding of key concepts and preferred methodology. The contributions reassess the key concepts of the treatise (including nature, chance, teleology, art, and motion), reconstruct Aristotle's methods for the study of nature, and determine the boundaries of his natural philosophy. Due to the foundational nature of Aristotle's Physics itself, the volume will be a must-read for all scholars working on Aristotle.

From Natural Character to Moral Virtue in Aristotle discusses Aristotle's biological views about character and the importance of what he calls 'natural character traits' for the development of moral virtue as presented in his ethical treatises. The aim is to provide a new, comprehensive account of the physiological underpinnings of moral development and thereby to show, first, that Aristotle's ethical theories do not exhaust his views about character as has traditionally been assumed, and, second, that his treatment of natural character in the biological treatises provides the conceptual and ideological foundation for his views about habituation as developed in his ethics. Author Mariska Leunissen takes seriously Aristotle's--often ignored--claim that nature is one of the factors through which men become 'good and capable of fine deeds'. Part I ('The Physiology of Natural Character') analyzes, in three chapters, Aristotle's notion of natural character as it is developed in the biological treatises and its role in moral development, especially as it affects women and certain 'barbarians'-groups who are typically left out of accounts of Aristotle's ethics. Leunissen also discuss its relevance for our understanding of physiognomical ideas in Aristotle. Part II ('The Physiology of Moral Development) explores the psychophysical changes in body and soul one is required to undergo in the process of acquiring moral virtues. It includes a discussion of Aristotle's eugenic views, of his identification of habituation as a form of human perfection, and of his claims about the moral deficiencies of women that link them to his beliefs about their biological imperfections.

From Natural Character to Moral Virtue in Aristotle discusses Aristotle''s biological views about character and the importance of what he calls ''natural character traits'' for the development of moral virtue as presented in his ethical treatises. The aim is to provide a new, comprehensive account of the physiological underpinnings of moral development and thereby to show, first, that Aristotle''s ethical theories do not exhaust his views about character as has traditionally been assumed, and, second, that his treatment of natural character in the biological treatises provides the conceptual and ideological foundation for his views about habituation as developed in his ethics. Author Mariska Leunissen takes seriously Aristotle''s--often ignored--claim that nature is one of the factors through which men become ''good and capable of fine deeds''. Part I (''The Physiology of Natural Character'') analyzes, in three chapters, Aristotle''s notion of natural character as it is developed in the biological treatises and its role in moral development, especially as it affects women and certain ''barbarians''-groups who are typically left out of accounts of Aristotle''s ethics. Leunissen also discuss its relevance for our understanding of physiognomical ideas in Aristotle. Part II (''The Physiology of Moral Development) explores the psychophysical changes in body and soul one is required to undergo in the process of acquiring moral virtues. It includes a discussion of Aristotle''s eugenic views, of his identification of habituation as a form of human perfection, and of his claims about the moral deficiencies of women that link them to his beliefs about their biological imperfections.

From Natural Character to Moral Virtue in Aristotle discusses Aristotle''s biological views about character and the importance of what he calls ''natural character traits'' for the development of moral virtue as presented in his ethical treatises. The aim is to provide a new, comprehensive account of the physiological underpinnings of moral development and thereby to show, first, that Aristotle''s ethical theories do not exhaust his views about character as has traditionally been assumed, and, second, that his treatment of natural character in the biological treatises provides the conceptual and ideological foundation for his views about habituation as developed in his ethics. Author Mariska Leunissen takes seriously Aristotle''s--often ignored--claim that nature is one of the factors through which men become ''good and capable of fine deeds''. Part I (''The Physiology of Natural Character'') analyzes, in three chapters, Aristotle''s notion of natural character as it is developed in the biological treatises and its role in moral development, especially as it affects women and certain ''barbarians''-groups who are typically left out of accounts of Aristotle''s ethics. Leunissen also discuss its relevance for our understanding of physiognomical ideas in Aristotle. Part II (''The Physiology of Moral Development) explores the psychophysical changes in body and soul one is required to undergo in the process of acquiring moral virtues. It includes a discussion of Aristotle''s eugenic views, of his identification of habituation as a form of human perfection, and of his claims about the moral deficiencies of women that link them to his beliefs about their biological imperfections.

In Aristotle's Gynecology, Mariska Leunissen examines Aristotle's methods for the establishment of gynecological facts within his natural science, arguing that many of the gynecological phenomena at stake, such as menstruation and the nature of menstrual blood, the role of female pleasure during sex and women's experiences of erotic dreams, and their knowledge of conception and their experiences of (false) pregnancy and childbirth, were-mostly for socio-cultural reasons-not at all or not immediately accessible for a male natural scientific observer such as Aristotle. Given this lack of immediate empirical evidence, Aristotle employed alternative methods for the establishment of facts-such as relying on signs and circumstantial empirical evidence or using analogical and probabilistic reasoning-and relied heavily on existing expert reports, such as mainly early medical sources but also sometimes verbal reports from women themselves. Moreover, Aristotle used a “secondary standard” for testing the results of this inquiry, namely one which he originally developed for investigations into physically remote meteorological and cosmological phenomena that are “not apparent to observation,” and according to which statements of facts are credible if they are ontologically possible. Leunissen thus reconstructs “Aristotle's gynecology” in the context of his commitments to empiricism and his scientific methods for the fact-establishing phase of natural science, and elucidates the role his concepts of evidence, credibility, and signs play in his natural scientific research. However, through its focus on Aristotle's use of gendered knowledge and his reconstruction of natural phenomena believed to be characteristic of women, Leunissen's book also offers a glimpse of the lived experiences and reproductive beliefs of women in Ancient Greece.

In Aristotle's Gynecology, Mariska Leunissen examines Aristotle's methods for the establishment of gynecological facts within his natural science, arguing that many of the gynecological phenomena at stake, such as menstruation and the nature of menstrual blood, the role of female pleasure during sex and women's experiences of erotic dreams, and their knowledge of conception and their experiences of (false) pregnancy and childbirth, were-mostly for socio-cultural reasons-not at all or not immediately accessible for a male natural scientific observer such as Aristotle. Given this lack of immediate empirical evidence, Aristotle employed alternative methods for the establishment of facts-such as relying on signs and circumstantial empirical evidence or using analogical and probabilistic reasoning-and relied heavily on existing expert reports, such as mainly early medical sources but also sometimes verbal reports from women themselves. Moreover, Aristotle used a a secondary standarda for testing the results of this inquiry, namely one which he originally developed for investigations into physically remote meteorological and cosmological phenomena that are a not apparent to observation,a and according to which statements of facts are credible if they are ontologically possible. Leunissen thus reconstructs a Aristotle's gynecologya in the context of his commitments to empiricism and his scientific methods for the fact-establishing phase of natural science, and elucidates the role his concepts of evidence, credibility, and signs play in his natural scientific research. However, through its focus on Aristotle's use of gendered knowledge and his reconstruction of natural phenomena believed to be characteristic of women, Leunissen's book also offers a glimpse of the lived experiences and reproductive beliefs of women in Ancient Greece.

In Aristotle's Gynecology, Mariska Leunissen examines Aristotle's methods for the establishment of gynecological facts within his natural science, arguing that many of the gynecological phenomena at stake, such as menstruation and the nature of menstrual blood, the role of female pleasure during sex and women's experiences of erotic dreams, and their knowledge of conception and their experiences of (false) pregnancy and childbirth, were-mostly for socio-cultural reasons-not at all or not immediately accessible for a male natural scientific observer such as Aristotle. Given this lack of immediate empirical evidence, Aristotle employed alternative methods for the establishment of facts-such as relying on signs and circumstantial empirical evidence or using analogical and probabilistic reasoning-and relied heavily on existing expert reports, such as mainly early medical sources but also sometimes verbal reports from women themselves. Moreover, Aristotle used a a secondary standarda for testing the results of this inquiry, namely one which he originally developed for investigations into physically remote meteorological and cosmological phenomena that are a not apparent to observation,a and according to which statements of facts are credible if they are ontologically possible. Leunissen thus reconstructs a Aristotle's gynecologya in the context of his commitments to empiricism and his scientific methods for the fact-establishing phase of natural science, and elucidates the role his concepts of evidence, credibility, and signs play in his natural scientific research. However, through its focus on Aristotle's use of gendered knowledge and his reconstruction of natural phenomena believed to be characteristic of women, Leunissen's book also offers a glimpse of the lived experiences and reproductive beliefs of women in Ancient Greece.

In Aristotle's teleological view of the world, natural things come to be and are present for the sake of some function or end (for example, wings are present in birds for the sake of flying). Whereas much of recent scholarship has focused on uncovering the (meta-)physical underpinnings of Aristotle's teleology and its contrasts with his notions of chance and necessity, this book examines Aristotle's use of the theory of natural teleology in producing explanations of natural phenomena. Close analyses of Aristotle's natural treatises and his Posterior Analytics show what methods are used for the discovery of functions or ends that figure in teleological explanations, how these explanations are structured, and how well they work in making sense of phenomena. The book will be valuable for all who are interested in Aristotle's natural science, his philosophy of science, and his biology.

Aristotle's study of the natural world plays a tremendously important part in his philosophical thought. He was very interested in the phenomena of motion, causation, place and time, and teleology, and his theoretical materials in this area are collected in his Physics, a treatise of eight books which has been very influential on later thinkers. This volume of new essays provides cutting-edge research on Aristotle's Physics, taking into account recent changes in the field of Aristotle in terms of its understanding of key concepts and preferred methodology. The contributions reassess the key concepts of the treatise (including nature, chance, teleology, art, and motion), reconstruct Aristotle's methods for the study of nature, and determine the boundaries of his natural philosophy. Due to the foundational nature of Aristotle's Physics itself, the volume will be a must-read for all scholars working on Aristotle.

In Aristotle's teleological view of the world, natural things come to be and are present for the sake of some function or end (for example, wings are present in birds for the sake of flying). Whereas much of recent scholarship has focused on uncovering the (meta-)physical underpinnings of Aristotle's teleology and its contrasts with his notions of chance and necessity, this book examines Aristotle's use of the theory of natural teleology in producing explanations of natural phenomena. Close analyses of Aristotle's natural treatises and his Posterior Analytics show what methods are used for the discovery of functions or ends that figure in teleological explanations, how these explanations are structured, and how well they work in making sense of phenomena. The book will be valuable for all who are interested in Aristotle's natural science, his philosophy of science, and his biology.

Aristotle's study of the natural world plays a tremendously important part in his philosophical thought. He was very interested in the phenomena of motion, causation, place and time, and teleology, and his theoretical materials in this area are collected in his Physics, a treatise of eight books which has been very influential on later thinkers. This volume of new essays provides cutting-edge research on Aristotle's Physics, taking into account recent changes in the field of Aristotle in terms of its understanding of key concepts and preferred methodology. The contributions reassess the key concepts of the treatise (including nature, chance, teleology, art, and motion), reconstruct Aristotle's methods for the study of nature, and determine the boundaries of his natural philosophy. Due to the foundational nature of Aristotle's Physics itself, the volume will be a must-read for all scholars working on Aristotle.