By Takatsura Andō
I've got a lot excitement in writing a preface to Mr. Takatura Ando's publication on Aristotle. except his intrinsic significance, as one of many 3 or 4 maximum of all philosophers, Aristotle is necessary on having given for plenty of centuries the best impact in moulding the idea of ecu international locations. The language hassle has doubtless avoided him from exercise a great deal impression on eastern idea, and that i welcome very warmly to listen to that Mr. Ando is set to have his publication published in Japan. i'm hoping it is going to be broadly circulated, because it needs to definite ly deserve that. W. D. Ross AUTHOR'S FOREWORD In publishing this publication, i can't restrict myself of reminding the times and nights whilst it was once written. In that period of globally insanity, Aristotle's philosophy used to be the one safe haven in which my depressed brain may come to lifestyles. It used to be written little by little lower than all determined circum stances in the course of the conflict time. My middle used to be set at the finishing touch of this paintings whereas the destiny allowed me to stay. It was once approximately performed through the top of the battle. Having no desire of survival, I buried my manu script within the earth, with out despite the fact that any expectance of a higher lot for it.
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Additional info for Aristotle's theory of practical cognition
Ibid. 208. Ibid. 182. Ibid. 188. g. 137 In the second place, this opposition is admitted to be applicable to the whole of nature. , that reason which receives the forms. This, even Brentano does not deny. But, thus considered, Aristotle is surely dividing the reason in the proper sense into two parts, unlike Brentano's interpretation in which the active reason is taken to be reason only in an accidental sense. Brentano insists namely that the active reason is not the reason in the proper sense, because it is the principle that makes others think, not the subject that thinks: it is called reason only because it is involved in the rational part of the human soul.
That it is quite unreasonable, we shall explain, examining the difficulties point by point. 3. Against Brentano's Interpretation To begin with, let us, as a radical opposition to our interpretation, take up and examine Brentano's theory, which is on the traditional line of St. Thomas Aquinas. 126 This does not mean, however, that he recognizes three kinds of reason. e. potential and receptive reason, its proper function is to receive forms,127 and the other two are reasons only in an accidental sense.
What must be borne in mind moreover is that Aristotle divided reason explicitly into the active and the passive only once in De A n. III. , while in De Memor. reason is taken as a whole to be a divine faculty. It is quite natural that memory, which was thus excluded from reason, should find no refuge except in sensus communis. But now, when reason is divided into the active and the passive, the latter being perishable and affected in a manner by the body, it is doubtful whether memory should be shut out from passive reason.