On Aristotle’s Notion Of Vo(?)(?)

This thesis will focus on Aristotle’s De Anima and Ethica Nicomachea with the purpose of addressing two central issues in the study of nous(vovs)which have given rise to differences of opinion in the field of research on the concept of nous discussed in the two worksIn Chapter One we will present related available sources and a discussion on the distinction between the key terms nous,dianoia(δταvoτα),and logos(λoγos).In the following chapter(Chapter Two),we will outline the historical debate and offer an analysis of the two opposed readings of Γ5 of De Anima where nous is perceived as separate from the body and eternally immortal.One group of scholars advocate understanding nous in this section as the "divine nous," as opposed to "human nous"Another group of scholars propose understanding nous in this section as the active nous of the human being,as opposed to the passive nous of the human being.Through an exploration of Aristotle’s view on the soul,we will defend the conclusion that nous in Γ5,as an ability of the human intellectual soul,is the universal nous of the human being.Based on this understanding,this thesis will address the following central question regarding Γ5 of De Anima:How does nous,as a universal,function for the individual?In Chapter Two we will attempt to answer this question by combining the theory of substratum entities,the concepts of potential and realization,and the understanding of "now" in timeSubsequently,Chapter Three will focus on the concept of nous in Ethica Nicomachea In Ethica Nicomachea,as an intellectual virtue of the soul,nous has two dimensions,namely,a theoretical and a practical dimension.The theoretical dimension of nous pertains to an intellectual intuition that provides an unprovable starting point for science.The practical dimension of nous relates to choice(proairesis)and desire(orexis);it grasps the completion in matters of practice and it relates to having a sense of concrete matters.The practical dimension of nous is thus an extension of practical wisdom in the sense of associating the universal with the particular—nous,therefore,plays a crucial role in the process of bringing unity to the process of transformation of ethical virtue into practical wisdom.The central question arising from the above discussion can be phrased as follows:What is the subordinate relationship between theoretical nous and practical nous and the concept of happiness(εvδαiμoviαlovia)corresponding to their respective functions(energeia),namely the contemplative life and ethical practice?This thesis will argue that the contemplative life can be viewed as first-class happiness and ethical practice can be viewed as second-class happiness,and that the two classes of happiness relate to the corresponding functions of theoretical nous and practical nous respectively.