Apprehension and Argument: Ancient Theories of Starting Points for Knowledge: 3 (Studies in the Hist

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    Studies in the History of Philosophy of Mind. Free Preview. © Apprehension and Argument. Ancient Theories of Starting Points for Knowledge. Authors: Tuominen, Miira Table of contents (3 chapters). Theories of Argumentation. 3. Hellenistic Philosophy. Is there a Starting Point for Knowledge? .. methodological principle in research into the history of philosophy to avoid.

    Such an assumption is recognizably Aristotelian: The former are expressed in conclusions of scientific proofs, whereas the latter are expressed in premises we are supposed to find in scientific inquiry. Thus, in Aristotelian science, we begin with conclusions of syllogisms, e.

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    Miira Tuominen - - History of Philosophy Quarterly 24 2: Research areas At the moment, my research focuses mainly on the question of what role self-concerned and other-concerned considerations play in the ethics of late antiquity. They believe that reality has an intrinsic order which is independent of us, and that it basically consists of intelligible elements forms. Active Perception in the History of Philosophy. Areas of Interest My main research interests lie in ancient Greek philosophy broadly conceived.

    Thus, we are searching for premises, since we want to know the explanations. In her discussion of Aristotle's theory of science pp. The background for such a conception of starting points for knowledge is provided by Plato, esp. In Chapter 1 Tuominen also discusses some later developments, notably several Platonists Galen, Alcinous and Plotinus and commentators on Aristotle Alexander of Aphrodisias, Themistius, Philoponus, Simplicius , with a view to showing how the distinction between starting points from which inquiry proceeds and those to which it aims is preserved in these traditions.

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    Particularly worth mentioning is her analysis of the manner in which the commentators explain the seemingly contradictory accounts of the distinction between priority to us and priority by nature that can be found in Aristotle cf. None of them assume that there is a real contradiction here, but point to the various meanings of the term 'universal' in the relevant passages. Thus, from the argumentative point of view, principles of knowledge are the first premises of explanations.

    However, the premises can serve as principles only if they accurately represent things in the world, i. Consequently, the principles of knowledge must also be considered from the point of view of the question how, in general, we come to know things in the world, or from the perspective of psychology, and this is the topic of the second chapter of part I Intellectual Apprehension, pp.

    Tuominen Miira, Professori / Professor

    According to Tuominen, "[t]he main epistemological upshot of the psychological theories is that there is a natural cognitive process taking place in all human beings through which we gain initial 'knowledge' of what kinds of things there are in the world. Such initial knowledge can be used to initiate inquiry into the nature of things in more detail" p. It turns out, then, that argumentative and psychological perspectives on starting points for knowledge are closely connected, even though they are usually developed independently.

    In this chapter, Tuominen discusses some of the most important ancient theories of perception pp.

    A special attention is paid to Aristotle's account of the transition from perception to intellection in the final chapter of his Posterior Analytics II. In Chapter I, APo. Tuominen has some interesting things to say about this vexed and much discussed text.

    Thus she insists, quite correctly in my opinion, that APo. Rather, it should be taken psychologically, as a description of the manner in which we acquire a universal content in our soul.

    This process is not inferential, but quite natural: Turning to some details of the text, Tuominen is also right in taking 99ba3 as an account of how some animals acquire a rational capacity logos. It is not equally obvious, however, that it is this same capacity that is responsible for the apprehension of what she calls a genuine universal and that is later b8 identified with intellect nous , as she seems to assume cf.

    While the intellect is always correct, the same cannot be said of logos taken as a rational capacity in general. Thus, it seems that the text can be given a better sense if we take it that throughout the chapter Aristotle operates with a distinction between logos and nous and that, perhaps, he offers two separate accounts of how each of them is acquired at 99ba3 and a respectively.

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    The second part of the book discusses how the starting points for knowledge were treated in Hellenistic philosophy. Tuominen tackles some of the central issues in Hellenistic epistemology, including the debate over the notion of a criterion of truth, the problem of the transition from the evident to the non-evident, Pyrrhonian skepticism, and the dispute between medical empiricists and rationalists. Somewhat surprisingly, in her treatment of Pyrrhonism, she does not discuss Agrippa's modes, which are highly relevant for her topic.

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    • Sonata No. 18 in G Major (Fantasy), Op. 78, Movement 2: Andante.

    The book ends with a Conclusion, extensive Bibliography which contains more works than are actually cited in the text , and indexes. Plato in Ancient Greek and Roman Philosophy.

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    Find it on Scholar. Request removal from index. Heaps, Experience, and Method: On the Sorites Argument in Ancient Medicine. Miira Tuominen - - History of Philosophy Quarterly 24 2: The Ancient Commentators on Plato and Aristotle.

    Miira Tuominen - - University of California Press. Griffin - - Journal of Hellenic Studies Feeling Pain for the Very First Time: The Normative Knowledge Argument. Guy Kahane - - Philosophy and Phenomenological Research 80 1: Philosophy of the Ancient Commentators on Aristotle. Miira Tuominen - - Philosophy Compass 7 Warnick - - Canadian Journal of Philosophy 34 1: Sextus Empiricus on the Possibility of Inquiry.