How Did Aristotle Change In The 13th Century

The thirteenth century was philosophically very different from twelfth century because of the re-emergence of old texts. Some of these include Aristotle's Categories and De Interpretione, the Isogoge Introduction to the Categories (which included some thinsg not discussed in the Categories) and Logica Vetus and Logica Nova which is found in the Organon of Aristotle. The Organon is a collection of his works on logic, which he viewed not as its own field of study but rather as a tool used to pursue other fields of study, such as philosophy. Aristotle is considered the great philosopher of categorization and of teleology (study of ends). The medieval thinkers greatly enjoyed categorization and so embraced Aristotle wholeheartedly. Aristotle

Relation- how one thing is in relation to another (half relates to a whole)

5. Where- refering to a things particular place

6. When- relative position of thing within course of events, time, year, etc

7. Posture- position of a thing/what it is doing (sitting, resting, etc)

8. State/condition- refering to a thing's affections/posessions (an armed man)

9. Action- how a thing is being acted upon, the change

10. Affection-what the things has suffered, change it has undergone (a burned thing) The Categories allow for many different fields of argument leading to more clarity in thinking and reasoning, since one can define what in the argument is being discussed. Other works of Aristotle include the Posterior Analytics, which discuss the theory of scientific demonstration, and the Sophistical Refutations and the Prior Analytics In the latter, Aristotle demonstrates the syllogism, which involves forms and can be used to dtermien logical fallacies. It usually includes a major premise, a minor premise, and a conclusion. There must also be a middle term which connects the premises and is universally distributed in at least one of the premises. Also, at leats one premise must be positive. For example: All men are mortal (Major

The instructors of these schools fleed to the East which the texts and so many were translated into Arabic. After the invasion of the East, the texts made their way back to Spain. Raymond of Toledo took the Arabic texts and sight translated them to Old Spanish and then to Latin. Of course, since translation always involves some interpretation, some ideas/phrasings were lost. William of Moerbeke (1215-1286), took the Toledo translations, and used them along with the original Greek texts to make a better translation. These texts made their way to the universities in the thirteenth centruy, in particular the University of Paris. At this school, the Theology faculty was above the Arts faculty. However, the Arts faculty received Aristotle's texts before the Theology faculty did, which caused some consternation. As a result, condemations against lecturing on Aristotle were issued by the local bishop. It is important to note that although there was political agendas involved, some of Aristotle's teachings (belief in the eternal world, an uninterested God, and hylomorphism), actually were directly contradictory to the Catholic