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Aristotle and Plato The philosophy of Plato and Aristotle had considerable impact on the development of Christianity. Their theories and principles were modified to create a 'new' theology. It was the philosophy and ideology of Western Christendom during the height of the Middle Ages. Christian ideology was based on the use of reason to deepen the understanding of what is believed on faith, and ultimately to be able to rationalize and understand the idea of pure faith. Basically this theology is used to prove the existence of God by rational means.
This presumption parallels the Aristotelian theory of natural law; that the universe is a supreme living being. Aristotelian philosophy became the official language of the church. In fact, Christian Europe gained the lessons of Aristotle through the Arabs and began translating his books into Latin in the late twelfth century and early thirteenth century. It was also believed that Christian philosophies were criticized if they were not founded on the basic principals of Aristotle. Their bud of wisdom and theories spurred an understanding of Christianity in Europe. The Christians accepted the views and ideas of Plato and Aristotle.
St. Augustine harnessed their knowledge and came to his own understanding of Platoism. He went through several different levels of consciousness with Christian Theology. He first appreciated the idea of Manichism, which was the idea that there was two gods: a god that created goodness and a god that created evil. He then disposed of that theory and accepted the idea of Neo-Platoism, which was creation is constant and it is eternal. In addition Neo-Platonists believed that there was one source of light, presumably a being and that source of light created no beginning, middle or end.
Finally, St. Augustine came to his final stage in understanding Christian theology. He based his ideas on Greek philosophy and believed in several different theories. First, evil was not created. Rather it was caused by the absence of light. Secondly, he accepted Aristotle's idea that faith is separate from the world of matter and that to understand faith is to let oneself free from the world of matter.
Thirdly, he believed that one possesses free will and that one has the ability to choose right or wrong. St. Augustine used these Greek originated principals to better understand his own faith. Charlemagne, emperor of the Holy Roman Empire from 800 AD till his death in 814 AD, was also affected by the ideas and principles of the great Greek philosophers, Plato and Aristotle. In fact, he based his Palace School on the curriculum of the academies that Plato and Aristotle had once established. Alcuin who was left in charge of the development of the Palace School, created seven different areas of study that paralleled those that were studied at the Academy.
Alcuin believed in the importance of Greek Philosophy and placed high emphasis on the ideas and principles of Plato and Aristotle. He and Charlemagne created a mass literacy program where that every member of the clergy was to be educated in Greek and Latin. Aside from that, Alcuin insisted that they be instructed in areas of grammar, logic, arithmetic, geometry, astronomy and music. He centered the education around Christian materials and taught his students the importance of faith through education. The ideas of Plato and Aristotle are prevalent in the creation of the Palace School.
Plato and Aristotle impacted the ideas of several twelfth and thirteenth century scholars. Thomas Aquinas, who was most effected by these great thinkers, produced an extreme amount of writing on Aristotelian works. He was a twelfth century philosopher that placed his proof of the existence of God through Aristotelian logic. Aquinas used a posteriori argument on empirical observation: "For example: All motion is caused; we can observe motion; but there cannot be an infinite regress of movers, therefore there must be a prime mover who is God. " (Chambers, et al, 285) He also believed that natural truth is ultimately grounded on observation, but in fact, he observed very little. He used Aristotle's experiments and observations rather then doing his own. (Chambers, et al, 285) Aquinas was able to use the theory and logic of Aristotle to create his own ideas and thoughts. On the other hand, another twelfth century scholar, Duns Scotus, used Platonic theory.
He believed that faith was logic to reason: "Placing emphasis on a priori reasoning, a Platonic concept that deduced arguments from concepts already held on the mind, Duns Scotus argued that the mind already had a concept of God. Once the mind accepted the idea of God from faith, it could then produce the necessity for God's existence. " (Chambers, et al, 286) Similarly to Aquinas' method, he used the basis of Platonic theory and developed it farther. In addition, William of Ockham, was another scholar that used the logic of Aristotle in his investigation of natural law. He, like Aquinas was attracted to Aristotle's empirical observations. However, unlike Aquinas, he argued that the articles of Christian faith could not be proved with logic and that they should be left to belief. Observation applied to nature.
That did not only include the Earth but the heavens, too. These men accepted some of the arguments that the Greek philosophers put forth and developed Platoism and Aristotelian to a greater extent. Again, the ideas and thoughts of Plato and Aristotle made an appearance in the period of the European Renaissance. Humanism, which is the a minor branch of the medieval educational curriculum, where rhetoric, and the art of good speaking and writing is emphasized. (Chambers, et al, 394) It is the intensive study of Greek as well as Latin classics, ancient art and archeology, as well as, classical history. It gave scholars a more sophisticated view on antiquity. The ancient past was to be viewed, imitated and admired.
Intellectuals believed that their was nothing more important then reading classical works on their own terms, in the original Greek or Latin style. Translators devoted most of their time to translating the works of Aristotle more then any other natural philosopher. There was even an academy that was devoted to the works of Plato and Aristotle. Mario Find founded the Florentine Academy in Florence Italy in the fifteenth century. There, his pupils studied Plato in the original Greek, as well as, grammar, rhetoric, history, literature and of course natural philosophy. He turned the curriculum into a more metaphysical speculation then anything.
Even though Platoism was a large part of the curriculum, Aristotelian was taught as well. Humanists did not want to train people for the next life or educate yet another generation of "dry philosophers." They believed that if the humanists saw themselves using the same curriculum, works and readings as the Romans, then they would produce an imperishable heritage of art and literature. Their revival in the fifteenth century had resulted in a new flavoring of literature and fine arts. The Universities taught people to be Aristotle experts; a schooling of the humanities would prepare students to be future Caesar's, Ciceros and Thucydides.
In fact, the Renaissance created that effect. Finally, the Protestant church was minor affected by Platoism and Aristotelian theory. Instead of basing there faith on logic, similarly to the Catholics, the Protestants took an approach to faith considerably like St. Augustine. They believed that they could be saved just by their faith and love of God.
This emphasized a personal belief and focused on God as the true source of grace. The Protestants did look to the philosophy's of Plato and Aristotle as the basis for their faith. In the same way, the Northern humanists treated Platoism and Aristotelian theory differently. They did not abandoned the interest in classical authors or the methods for analyzing texts that had been developed by the Southern humanists, they however, used these methods in a new style. They analyzed the Bible to get a cleared understanding of Jesus and the apostles in order to provided a better guide to true piety and morality. (Chambers, et al, 434) The great ideas of Plato and Aristotle were dying out. They was no longer placed as much emphasis on their works, however these two great philosophers were still recognized.
One can see the great impact of these two men, Plato and Aristotle. These great thinkers will be forever scrutinized and studied in order to get a better understanding of the world around us. It is amazing how these two men have influenced so many great societies. In most cases, these societies would not exist without the basis of their knowledge. Today, philosophy and logic is greatly based upon Platoism and Aristotles.
Their contributions will be idealized and recognized for centuries to come. Plato attacked the traditional moral values of the Greeks. He rationalized that moral judgment is supported by reason. His ethical theory rests on the assumption that virtue is knowledge and can be taught, which has to be understood in terms of his theory of Forms.
The ultimate Form for Plato is the Form of the Good, and knowledge of this Form is the source of guidance in moral decision-making. Plato also believed that to know the good is to do the good. Therefore, we should strive to obtain knowledge and understand of good and be ruled by reason (Moore and Bruder). The corollary of this is that anyone who behaves immorally does so out of ignorance. Hes conclusion is that the moral person is the truly happy person, and because individuals always desire their own happiness, they always desire to do what is moral. Plato believed that the human soul has three different elements: desires, passion or emotion, and intellectual.
To be a well-rounded person these three elements of your soul has to be governed by reason. Plato believed that when desires are governed by reason we exhibit restraint; when our passion is governed, we exhibit courage; and when intellect is governed; we exhibit wisdom. Desires are easier to satisfy if you have money, so it seems reasonable to say that, if youre preoccupied with desires, youll probably love money. Emotions can produce ambition, they are responsible for making a person want to be in charge, get attention, and win battles.
Intellect is the thinking part of a person; it seeks truth and can make him a lover of wisdom or knowledge. According to Plato is hard to love money, fame and knowledge all at the same time. A person seems to lean towards one of these elements. Whether you succeed in money, honor, or wisdom, others will give you attention. However, the lover of wisdom is in the best position to judges the pleasures of the three lifestyles.
Plato's Republic also states that the highest good of man is happiness, and can only be achieved by practice of virtue and gaining wisdom. In order to be happy, we not only want wealth, health, art, and other pleasures, but need virtue as well. Virtue is all about order and harmony, which is good for the soul. The state is the perfect example of the idea, and can be attained by any individual.
However, in order for virtue to be established, education is important; however, without a social organization, education is not utilized. For example, the three parts of the psyche can be compared to the characteristic values of the craftsmen who are thrift, the police-soldiers who are brave, and the governing-class who are wise. Since philosophy is the love of wisdom, the governing class would be the dominant power of the state. Each individual, either male or female, is a member of a class according to birth, but can easily move into a lower or higher class by his or her skill. Plato's influence throughout the history of philosophy is evident.
Philosophers including Bessarion, Python, and Facing of the Renaissance period; Cudsworth, More, Cumberland, and Glanville of the 17 th century; and Bergson and Whitehead in modern times to name a few, all have studied philosophy based on some of Plato's basic principles. In fact, the majority of Christian philosophers were all Platonists that helped Christianity in the warfare against materialism and naturalism. According to Aristotle, virtues are in us by nature and also by nurture for he states, we are by nature equipped with the ability to receive them, and habit brings this ability to completion and fulfillment (1103 a 24 - 26). The idea of virtues existing in us by nature only is excluded because virtues are changeable and everything that is by nature is nit changeable. Senses are natural while intellectual virtue is acquired by teaching and it needs experience. Moral virtue is gained by habit, it needs time to be developed, and is connected with action and emotion.
Certain actions can be repeated over many times making for practice. However this practice may be good or bad. So by practicing justice, one can become jut or unjust. For Aristotle it is important that practice is implanted in children because it takes time for it to be experienced. Aristotle discusses how virtues have to do with pleasure and pain. This syllogism reminds me of a math formula and is as follows; if virtue is related to action and emotion, and the outcomes of action and emotion are pleasure and pain, it applies that virtue has to do with pleasure and pain.
He also goes on to say that there are three kinds of things in the soul: emotions, capacities and characteristics. Virtues are characteristics since they are some kind of choice or at least involve choice (1106 a 3). He also concludes that virtue is a characteristic of man, which makes him a good man and causes him to perform his own function well. The good is also discussed. For Aristotle, every art, inquiry and action or pursuit is thought to aim at some good. The difference however is among the ends through which it is achieved.
We desire to achieve this end for its own sake and not for the sake of something else because this end is the good. This ultimate good, is the chief good and knowledge of it will have great influence on life. Human good, he says is the activity of the soul exhibiting excellence and though there is more than one good, it is the best and most complete. For him, the definition of good and happiness is relative. Also what drives you toward happiness is the definition of good for Aristotle and is the achievement of goals towards which human beings naturally aim. Thus the different types of good can be wealth, noble birth, science, wisdom etc.
Aristotle's definition of the good is that not all goods fall under one Good. The definition of good is objective and is by analogy. Thus comparing him to Plato's view of the good, he is more of a realist whilst Plato is more of an idealist because Plato's view is that the good is abstract and is attained by intellectual pursuit. Aristotle also criticizes Plato's view of the good as follows. The good life is never fully intellectual or philosophical. One cannot maintain he says, that all goods fall under one good because the Good is a predicate of many goods.
What is the good he asks, without the object? Is it those pursued even when isolated from others such as intelligence, sight, honors and certain pleasures? These things- honors, justice etc have distinct and diverse accounts relative to goodness. The good therefore is not something that conforms to one idea.
For example, what is sweet without the object that is itself sweet? Thus the final good we are seeking must be desirable in itself and not for the sake of something else. This Aristotle says is happiness since we choose it for nothing other than itself. This summarizes Aristotle's account of virtue, happiness and goodness. I believe that depending on the religious background and environment one was brought up in, one conforms to Aristotle's view or Plato's view, divergent as they are, but never the two. Bibliography: Rachel's, The Right Thing To Do: Basic Readings In Moral Philosophy.
London: McGraw Hill, 2002. Rachel's, The Elements of Moral Philosophy. London: McGraw Hill, 2002. Taylor, A. E. : Aristotle, Doubleday & Company, Inc. , Garden City, N.
Y. , 1989. McKeon, Richard (ed. ): Medieval Philosophers, Charles Scribner's Sons, New York, 1959. Marcuse, Herbert: Reason and Revolution, Beacon Press, Boston, 1980. Kitchen, P. "Theories, Theorists and Theoretical Change, " Philosophical Review, 87, pp. 519 - 47. (1978)
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Research essay sample on Plato And Aristotle Pleasure And Pain
