Tag: Aristotle

123. The Athenian Constitution (probably not written by) Aristotle, (c.332-322 BC)

123. The Athenian Constitution (probably not written by) Aristotle, (c.332-322 BC)

Plot:  Presumed a work of one of Aristotle’s students rather than the busy man himself, The Athenian Constitution charts the history of the government of Athens from its foundation through tyrannies, oligarchies and democracies, flicking back and forth between these styles of government, including the leaderships of Cylon, Draco, Solon, Pisistratus and Cleisthenes. It ends with a description of the present day (c.322 BC) democracy’s laws and government, at a time prior to the Macedonians stamping their presence on Greece.

My edition is the Penguin Black Classic translated by P. J. Rhodes (ISBN 9780140444315), with half of its 196 pages devoted to explanatory notes, diagrams and maps, glossaries and indexes.

My thoughts:    Occasional points of interest did surface while reading this short work. The first individual of note, Solon, was brought in as mediator between the rich few and the poor masses, and enacted moderate laws which proved unpopular to both sides despite their fairness, such as cancelling debts which led to enslavement if not paid, freeing existing slaves, and allowing everyone access to appeal to the courts if they believed themselves wronged. He ended up banishing himself from Athens for ten years after realising his unpopularity, having failed to redistribute all property as the people expected, nor restoring the notables to the highest position, and refusing to side with either side and thereby ignoring the opportunity to set himself up as tyrant.

“I gave to the people as much esteem as is sufficient for them,

Not detracting from the honour or reaching out to take it, …..

I stood holding my mighty shield against both,

And did not allow either to win an unjust victory”                   Solon, page 51

He also had the rather unusual idea of outlawing anyone who tried to stay neutral in future strife between parties.

The next ruler Pisistratus emerged from the resulting dissatisfaction, and had three attempts as tyrant – the second stint began with a triumphal procession through the city, with a flower seller from Thrace masquerading as Athena beside him in his chariot, lending her ‘holy’ support to his bid. Surprisingly he was a moderate ruler, and enjoyed good relationships with rich and poor alike. We tend to think of the word tyrant as a cruel ruler, but this was not always the case in Ancient Greece.

The last standout section is the reign of terror of The Thirty, an oligarchy arising from the loss of the Peloponnesian War with Sparta, and their joint tyranny over Athens, executing 1,500 of their rich or powerful peers to guarantee their grasp on power, and inviting into Athens a garrison of 700 Spartan soldiers.  Eventually democracy is restored, and the author spends the last third of the book describing current conditions, including the separation of powers between the ruling Council, the administrators (treasury, leases and mines, and the armed forces) and the Jury-courts.

Diversions and digressions: Some more definitions for you

Telos : the goal at which a thing is aiming for, as its reason for existence e.g. the city-state is a work of nature which exists to provide mankind with a good life

Atthidographer : a writer on the history of Athens (I defy you to use that in a sentence with your loved ones over the dinner table tonight!)

Personal rating:  Same as Aristotle’s Politics, 4

The sanity in between:  Finally finished book 5 of Robert Jordan’s fantasy series the Wheel of Time, The Fires of Heaven. I think it’s becoming a love/hate relationship between me and this series, but I will be borrowing the rest from the local library as I have run out of personal copies.

Next : Should have been 124. Old Cantankerous by Menander and then 125. Characters by Theophrastus, but they have already been read and posted. I have “lost my bottle” with Aristotle, so any Greek classics lovers out there still enamoured with Ari and his ideas on Metaphysics or Logic had better go it alone, and I’ll meet you at the docks to board the Argo in Apollonius’ Argonautica to search for the Golden Fleece. For the rest of us, I’m afraid it’s back to the OT and the Books of Ezekiel and Daniel.


122. The Politics by Aristotle (c. 335-323 BC)

122. The Politics by Aristotle (c. 335-323 BC)

Plot:  Aristotle searches for the ideal constitution for a city-state by examining those existing around his part of the world, including those proposed in theory as models, such as those found in Plato’s Republic and Laws.

My copy is the Penguin Black Classic The Politics, translated by T. A. Sinclair, and revised by Trevor Saunders (ISBN 0140444211)

My thoughts:  Like his biological treatises, The Politics is a series of essays or lectures written in a conversational style. It starts with building up from basic units (individuals, families, households, village, to the city-state) the assertion that the city-state is the goal which will make men happy. Unfortunately, Aristotle cannot dispense with the need for slavery so it will make only some men happy. In Book 1, dealing with household management, he claims that some men are “slaves by nature”, their bodies suitable to do menial work by their inherent strength and their virtues underdeveloped or missing, and should be regarded as tools or property of the household manager, as it is “nature’s purpose to make the bodies of free men to differ from those of slaves” (page 69). Not so enlightened after all, despite actually raising the question of equality and justice, and then dismissing them with the above obfuscation. And his position on women and wives is not much better.

Likewise, the attitude towards the Earth and all other living things is similarly of its time but repugnant now (at least to me)

“If then nature makes nothing without some end in view … it must be that nature has made all of them for the sake of man  … even the art of war … must be used both against wild beasts and against such men as are by nature intended to be ruled over but refuse …”  page 79

He now moves on to his quest for the ideal constitution for a city-state, starting with Plato’s idealised Republic. Yet here he undermines his slavery argument by pointing out that free men should take turns ruling for a year and then be ruled by their peers after that. So by his own argument, they are all capable of being ruled (ie slaves).

And now we have the observation that agricultural classes (ie the ruled) have a lack of strong affection for their wives and children, unlike the upper classes!!

Moving on to a less personal (?) subject is the idea of communal ownership of property (including wives and children as Plato proposed in The Republic) which Aristotle is not wholly in favour of, with his observation that “it is more necessary to equalise appetites than possessions” (a neat summation why true communism is so difficult to achieve) and the difficulty of the need to fix the amount of allowable private possessions at a level not too high or too low.

These anomalies aside, Books 3 and 4 cover the art of government and choice of constitutions more appropriate to a study of politics, discussing the three basic models : monarchy, aristocracy and polity, in different flavours, and their respective ‘deviations’ (tyranny, oligarchy and democracy). Although Aristotle is obviously not a fan of democracy as it existed in Ancient Greece, he does admit that the masses (by which he only means free men, not the whole population) may be correct in their collective voice regardless of their individual baseness. He also points out that the best constitution will take into account the middle classes, who are usually the most numerous. This leads on to constitutional change, and the highbrow theories meet reality as his examples of factions (which are a leading cause of change to a different form – oligarchy to democracy or vice versa) involve jilted brides, rejected suitors and disappointed heirs forming groups amongst their supporters to revolt and eventually change the ways of government.

I must confess to starting to skim sections at this point, but this was due to my disinterest rather than any flaw with the text, and readers interested in political philosophy will no doubt be more fascinated than I was. I eventually succumbed to defeat by Book 5 and gave myself an early birthday present by shutting down and going off for a lavish Chinese takeaway. True monarchy in action!

Favourite lines/passages:

“For as man is the best of all animals when he has reached his full development, so he is worst of all when divorced from law and justice. …. Man without virtue is the most savage, the most unrighteous, and the worst in regard to sexual license and gluttony.”                       Book I, part ii, (page 61)

Personal rating: 4/10

The sanity in between: Destination Unknown. Agatha Christie lets Poirot and Miss Marple have a holiday and tries her hand at a spy thriller, creating a Hitchcockian story with a Bond-style villain. Quite enjoyable and very escapist.

Next : Staying with the theme and reading Aristotle’s Athenian Constitution

119.   Poetics by Aristotle (c.350 BC)

119. Poetics by Aristotle (c.350 BC)

Plot:  Aristotle turns to literature and notes down his thoughts on the nature and principles of tragedy and epic.

My edition is part of the Penguin anthology Classical Literary Criticism translated by T. S. Dorsch (ISBN 0140441557) which also includes Longinus and Horace (but more of them later)

My thoughts: The next read on the blog was supposed to be Aristotle’s Metaphysics but I just couldn’t get past the first chapter, partly from the fact I was simultaneously making my way through a fantasy novel thick enough to choke a horse, and secondly my inherent dread of anything with the words ‘metaphysical’ or ‘postmodernist’ in the title. So instead I switched to his Poetics. I could also get my hands on a Penguin edition of this one (I had been severely missing their introductions and notes to help me wade through the mire)

Aristotle sees poetry, plays, dance and musical performances as imitations or representations of reality (what we would now call fiction), each using some combination of music, rhythm and/or language. Characters are represented as either good, bad or as we are ourselves, with comedy dealing with characters worse than ourselves (usually the ridiculous), and tragedy dealing with those better than us (the noble) – an interesting perspective, and with a fair degree of accuracy at first thought.

From chapter 6 onwards, Aristotle discusses tragedy (plays acted about serious subjects, evoking fear or pity) and epic poetry (narrated rather than acted) – he does mention intending to consider comedy later, but this seems to have been lost in the mists of time. He prioritises plot as the most essential element over characterisation (have to agree there!) and argues the need for wholeness of plot and relevance of actions to tell the story. He also opens the door to allow poetic license (otherwise the poet or playwright may as well write history!)

“Poetry is something more philosophical and more worthy of serious attention than history; for while poetry is concerned with universal truths, history treats of particular facts”              page 44

Aristotle also comments on the themes or turning points of tragedies : reversal, discovery, and calamity. The discovery or revelation of identity or knowledge can change the fate or behaviour of characters, leading to reversal of fortune, and disastrous results for the ‘hero’ of the story.

Favourite lines/passages:

“Learning is a very great pleasure, not for philosophers only, but for other people as well, however limited their capacity for it may be”                                                                   page 35

“It Is their characters that make men what they are, but it is by reason of their actions that they are happy or the reverse”                                                                               page 40

“Poetry is the product either of a man of great natural ability or of one not wholly sane”                  page 55

“A convincing impossibility is preferable to an unconvincing possibility”                   page 73

Diversions and digressions: 

  • Homer was believed by Aristotle to have written some sort of lampoon, a precursor to comedy, called Margites, which only now survives as fragments and was probably penned by someone else.
  • Old Comedy (e.g. the plays of Aristophanes) often used the names of real people, whereas New Comedy (Menander) used stock names which may have suggested real people but did not name them as such.

 Personal rating:  Short and easily understood, yet providing good basic ideas for consideration as I read further. I think this is probably a 6.

Kimmy’s rating:   I did read a few parts out loud to Kimmy but received only a baleful stare before she went back to sleep.

The sanity in between:  As alluded to above, I also read #5 of the Wheel of Time series, The Shadow Rising by Robert Jordan (a healthy 1,000 pages) along with P.G. Wodehouse’s first volume of short stories The Man Upstairs, and other stories. No one has the comic turn of phrase as good ol’ P.G., and I chuckled my way through these quite happily.

“Throughout the whole country nothing but the approaching match was discussed. Wherever civilization reigned, and in portions of Liverpool, one question alone was on every lip: Who would win? Octogenarians mumbled it. Infants lisped it. Tired City men, trampled under foot in the rush for their tram, asked it of the ambulance attendants who carried them to the hospital.”

The Goal-keeper and the Plutocrat, P.G. Wodehouse

You can see why Aristotle languished on the kitchen bench between the lolly jar and the potted succulent.

Next :  Back to the O.T. and the Book of Jeremiah.

117. The Art of Rhetoric by Aristotle (c.350 BC)

117. The Art of Rhetoric by Aristotle (c.350 BC)

Plot:  The science of persuasion, or more precisely, the identification of persuasive aspects (‘ammunition’), to prepare the orator for the ever-increasingly important role of speech making in Athenian public life.

My copy is the Penguin Black Classic The Art of Rhetoric, translated by Hugh Lawson-Tancred (ISBN 0140445102)

My thoughts:  Just as with Aristotle’s Nicomachean Ethics, I found parts of Rhetoric completely over my head, while other parts (with the assistance of the editor’s introduction and notes), reasonably straightforward.

Aristotle presents a structured approach which at least gives the inexperienced modern reader a handle on his explanations. There are three ways to speak persuasively, (i) by logical argument, (ii) by appealing to the character of the audience (their age or fortunes), and (iii) by appealing to the emotional state of the listener. These three rely on an understanding of logic and psychology.

The first part outlines these approaches, then looks in more detail at the reasons and key points   for persuading by logical argument : (a) to establish justice (or injustice) of a subject, a forensic or judicial approach to either prosecute or defend, and deals with past events, (b) to present the admirability, virtue or nobility of the subject (or the opposite : to denigrate a subject), usually in the present, or (c) to promote the advisability or inadvisability of a subject, which is the deliberative or political approach, to exhort or deter future action. For each of these, various examples are listed where a speaker might adopt one or more to use in their rhetoric to persuade more strongly e.g. acts which might be considered more noble (because they are more memorable or more beneficial to others) or crimes more serious (more brutal, or repeated, or fill the jury with fear)

The advice to litigants is basically to take whatever tack is best suited to their argument, from the nature of the law itself ….

“if the written law is contrary to our position, we must use the general law, and the principles of greater equity and justice …. but if the written law should be favourable to our position, then we must say .. that seeking to be wiser than the laws is what is forbidden by the most reputable legal systems”                                                                                                 pages 130-131

to the strict legality of one’s own contract versus the higher call of justice against someone else’s contract, or the unreliabilty of evidence acquired by torture when it doesn’t meet your case’s needs, etc.   One can almost hear the ghost of Aristophanes mocking.

The next section describes the characteristics of human emotions which influence decisions, and thereby ways of turning an audience to or from feelings of anger or calm, fear or confidence, friendship or enmity, shame or pride, pity or indignation or jealousy, without regard to the specific subject matter. Naturally gifted orators probably do this by instinct, identifying what will sway a crowd.

The nature or composition of the audience is also discussed, albeit briefly, with youthful audiences hot-tempered and slaves to their desires, confident, optimistic, intense and naive; while old men are the opposite in all these.

The third part of Rhetoric deals with themes common to all speeches, including the style of speech (the way of speaking) and the composition or structure of a speech. Again my concentration lapsed and I took in little of the discussions.

Favourite lines/passages:

“… unbuttonedness, leisure, lack of worry, games, relaxation and sleep are among the pleasant things … ”                                                                                                                           page 115

“Winning is also pleasant .. for it produces the imagination of superiority…”    page 117

“… in misfortune men never want to be seen by their rivals – for our rivals are our admirers”   page 160

“men who will envy … are small-minded, for all things seem great to them”       page 169


Some more new words :

Banausic : mundane, manual (particularly with regard to employment)

Knout : a heavy scourge-like multiple whip, usually made of a bunch of rawhide thongs attached to a long handle, sometimes with metal wire or hooks (Wikipedia definition)

Pancratiast: athlete who uses boxing, wrestling, choking and kicking moves to defeat their opponent, in a sporting event called a Pankration, sometimes held at the ancient Olympic Games

Veridical: truthful (you know, like everything in my blog! 😉  )

Personal rating: People who regularly make speeches or are required to speak persuasively would benefit from reading this work, or a careful repackaging with more familiar and modern examples; and taking from it what they find useful or interesting. I enjoyed some parts but found myself flagging in others, so for me it is a 4.

The sanity in between:  Ozma of Oz (book 3 of the original The Wizard of Oz series of books by L. Frank Baum) as part of the Read-along hosted by Lone Star on a Lark (http://lonestaronalark.com/2017/04/oz-read-along-3/ )  – surprisingly enjoyable!

Next : My interest and endurance quota for Aristotle is dwindling, yet I am loathe to give up on another author yet, especially one of such influence. So my fallback is to resume my stop-start progress with the Protestant Old Testament , starting with the Book of Isaiah.

116. Nicomachean Ethics by Aristotle (c.350 BC)

116. Nicomachean Ethics by Aristotle (c.350 BC)

Plot:  A discussion of the virtues and vices in the character of man.

My copy is still from the 2 volumes of the works of Aristotle which form part of the series Great Books of the Western World, published by Encyclopaedia Britannica in 1952. I would prefer a more approachable and perhaps more true translation, but needs must.

My thoughts:

First things first, the term Nicomachean is not mentioned by Aristotle in the work itself, but seems to have been a dedication to either his father or son (both were named Nicomachus).

The lecture starts with the question “What is happiness?”    Aristotle admits that most men equate happiness with pleasure, some others with honour, wealth or a life of contemplation. But happiness is bigger and more final than any of these ; it is the ultimate good for which the others are simply a means to achieve. (Admittedly happiness also requires a degree of luck or prosperity along the way!)

Not content with this definition, Aristotle pushes further to suggest that happiness must be entwined with the function of man, and results in the view that happiness requires the “virtuous activity of the soul”.  I started to disagree here, as he points out that animals and small children cannot feel happiness as they are incapable of this virtuosity. Perhaps he would distinguish joy from happiness, but you cannot tell me a small boy playing with his dog are not both capable of feeling and demonstrating obvious happiness.

He classifies virtues as either intellectual (such as philosophical wisdom and practical wisdom) or moral (liberality, temperance, courage, etc.) Moral virtues are a result of the nature of the individual reinforced by habit, with the ideal being an intermediate point between extreme vices  of excess and defect

To someone at the extreme end of one of these states, an intermediate person may seem to be at the opposite extreme, (i.e. a miser would see a liberal person as much a spendthrift as a carefree squanderer). Sometimes one extreme is more acceptable than the other, or closer to the intermediate (e.g. a rash and confident person will be more admired than a coward, and deemed not so far removed from the courageous ideal)

Thankfully Aristotle recognises that the intermediate state (virtue) is an ideal for which we must strive but cannot always reach.

“Any one can get angry – that is easy – or give or spend money; but to do this to the right person, to the right extent, at the right time, with the right motive, and in the right way, that is not for every one, nor is it easy; wherefore goodness is both rare and laudable and noble”    page 354.

But virtues (and vices) are voluntary choices : it is in the individual’s power to act (or not act) in their belief of what is good to achieve the end they desire. (Acts may also be involuntary for which no blame ensues e.g. things done under compulsion or through ignorance – although drunkeness, carelessness or ignorance of the law is not considered involuntary). This is a more realistic approach to the foundation of criminal law than Plato’s (Socrates’?) statement that no person knowingly does wrong, and approaches the basis of our modern criminal law – I wonder if legal philosophy in modern law courses includes the Nicomachean Ethics?

Aristotle then goes on to discuss moral virtues and vices individually. Much of this was straightforward and reminded me of an old snakes and ladders game I had as a child where shameful characteristics such as pride, profligacy and envy sent you down a snake, while the corresponding virtues led you up ladders.

I skimmed over the chapters on justice and intellectual virtues, and settled down to read about friendship. Aristotle classifies friendships in three types (excluding friendships of association such as fellow-travellers) : (i) friendships of utility, where one person gains an advantage from the relationship, and these only last as long as the usefulness continues, (ii) friendships of pleasure, where a person is amused by the company of another and (iii) ‘true’ friendship which is based on mutual love and goodwill between the friends, and is long lasting, takes time to develop and is proofed against slander of each party from outside. This discussion wanders around to comment on political constitutions and family relationships as well, but was easy to follow.

Favourite lines/passages:

“Those who are called by such names as ‘miserly’, ‘close’, ‘stingy’, all fall short in giving  … to this class belong the cheeseparer and every one of the sort”                              page 368

“For his friend is another self”                                                                                                 page 419

Diversions/digressions:  After Aristotle left Athens, his School was taken over by one of his students Theophrastus, who also wrote on many topics. Although better known for his contributions to botany, one of his surviving works Characters is a series of brief character sketches of different moral types, and may be a sort of descendant of this work. I’ll get to it once Aristotle is done.

Personal rating: Difficult to stick at – some parts were obvious and easy to follow, while others become convoluted and required more concentration than I admittedly gave them. Settle for a 4.

The sanity in between:  Desperation by Stephen King. Had been taking up space on my shelves. Similar ground covered as his classic The Stand  (which was much better and deserves a re-read itself) but this still kept me intrigued to the end.

Next : More Aristotle. Perhaps The Art of Rhetoric.


115. On the Generation of Animals (De Generatione Animalium) by Aristotle (c.350 BC)

115. On the Generation of Animals (De Generatione Animalium) by Aristotle (c.350 BC)

Aristotle now goes into more detail on the reproductive anatomy, behaviour, embyrology, and development of animals.

My copy is from the 2 volumes of the works of Aristotle which form part of the series Great Books of the Western World, published by Encyclopaedia Britannica in 1952.

My thoughts:  I might mention in passing that I have given each of my Aristotle posts the Latin name of the work as well as the English. Of course Aristotle was Greek, but the works are well known since Roman times by scholars using these titles. They also have  a numerical cataloguing system called Bekker numbers which indicate page numbers across the entire surviving works, but I haven’t used them. (It seems like Aristotle may have written works on botany as well, but they have either been lost or never started)

The great misconception this work is probably remembered for is Aristotle’s belief that some lower animals are spontaneously generated from “decaying earth and excrements” rather than sexual reproduction. These are the ones that change their forms (e.g. maggots into flies) as Aristotle reasons that true parents would naturally give rise to offspring that looked like themselves whereas these creatures do not. This belief in apparent spontaneous generation is perhaps understandable from a botanic point of view – after all, fungi grow on dead trees without apparent seeds.

Some of the other things Aristotle got slightly wrong:

  • Birds and terrestrial reptiles lay “perfect” eggs (having a hard covering or shell) by internally heating the egg to remove the moisture from the membrane, requiring some part of the female to heat up inside,
  • Both males and females produce semen,
  • Men must hold their breath before ejecting semen, (well, maybe 🙂 )
  • Anatomically he missed the ovaries entirely

But he did get some things right despite popular beliefs of his contemporaries to the contrary. For instance, other natural philosophers (including Hippocrates) thought semen was produced in all parts of the body (pangenesis), allowing children to look like their parents by direct inheritance of traits such as facial features copied from the original in situ.  Aristotle rejected this on several grounds. He also seemed to grasp that the inherited parts provided by both parents were potential traits rather than actuals.

He also conjectures that the male semen acted on the purest part of the female’s menstrual flow (which is her imperfect semen) to create an embryo. (Unflatteringly he compared the action to rennet acting on milk causing it to curdle). He gradually comes to the conclusion that the female provides the elements required for  a “nutritive soul” (life force) which strives to feed and grow, while the semen carries a “vital heat” or spirit which provides the initial spark or movement to generate the new life, and provides the “sensitive soul” element,  meaning the potentiality for the development of the senses.

Aristotle’s guiding mantra is “Nature makes nothing in vain”, which to me is the reverse side of the same coin – as Darwin might have said –  “Nature allows nothing to continue in vain” (with the exception of the human appendix!)

Favourite lines/passages:  On the mating of hedgehogs ….

“… their union must be quick, for the hedgehog does not …. mount upon the back of the female, but they conjugate standing upright because of their spines”          page 257

(OK I checked this on YouTube and its not always true – they do mate as other mammals, and not that quickly either. Love – or at least sex – knows no limits!)

and a nice summation of the entire series of biological lectures:

“it is impossible .. to be eternal as an individual …. but it is possible for it as a species”  page 272

Personal rating:  Only a 3. I grew tired of this by halfway and admit I skimmed the second half rather brutally.  Inevitably some of Aristotle’s theories are built on conjectures, and building one conjecture on top of another creates a sense of disinterest in the whole exercise. And probably some 21st century arrogance as well. 🙂

The sanity in between: I have badly hurt my foot somehow and been spending a lot of time resting. Oddly I haven’t done much reading of the classics with all this enforced rest, but spent quite a lot of time browsing my collection of walking guides for long distance paths in Britain – some irony there somewhere I’m sure.

Next : Now that the zoology is finished, where to next?  WIth only four days of March remaining, perhaps a change of pace and have a stab at Aristotle’s Nicomachean Ethics?


114. On the Gait of Animals (De Incessu Animalium), and, On the Motion of Animals (De Motu Animalium) by Aristotle (c.350 BC)

114. On the Gait of Animals (De Incessu Animalium), and, On the Motion of Animals (De Motu Animalium) by Aristotle (c.350 BC)

Plot:   Two short lectures connected by the idea of movement in animals. On the Gait of Animals discusses the various types of movement of animals and their different arrangements of limbs, whereas On the Motion of Animals is more concerned with the physics underlying the movement.

My copy is still from the 2 volumes of the works of Aristotle which form part of the series Great Books of the Western World, published by Encyclopaedia Britannica in 1952.

My thoughts:  

On the Gait of Animals is in the same vein as the preceding On the Parts of Animals, describing and investigating the anatomy of the limbs of animals, and asks such obvious questions that are so elementary yet taken for granted – the sort of thing a young child might ask a parent – why do most animals have four legs? why don’t some animals have odd numbers of legs?, and also questions few people at all would consider : why does man have arms that flex inward when most animals have forelegs that flex outward?

Aristotle also seemed fascinated with the crab – the only animal that moves sidewards. I would have loved to see what he thought of kangaroos, although he was certainly familiar with other animals that jump.

On the Motion of Animals  is more concerned with the physics of movement, such as the need for a fixed solid substrate for the animal to push against when moving, but also the driving forces of movement : desire and intellect which motivate the animal to set itself in motion.

“the living creature is moved by intellect, imagination, purpose, wish and appetite. And all these are reducible to mind and desire.”

Personal rating:  Not as easy a read as you would suppose from the above. Aren’t you glad I break it down into simplicities even I can understand 🙂  I think I can only give these a 3.

The sanity in between:   A new spot on each post, so you can see what non-classic/s I also read since last post.  In between Aristotle’s biological treatises, I read The Dragon Reborn (volume 3 of the Wheel of Time fantasy series) by Robert Jordan, and Love among the Chickens by the great P. G. Wodehouse. Definitely an animal theme this month.

Next :  Finishing off the zoology with Aristotle’s Generation of Animals.