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Philosopher’s Theoretical Life vs. Auto-deification? Possible readings of Aristotle’s “Nicomachean Ethics”, book X.

100%
Kamińska S.
Analiza i Egzystencja. Czasopismo Filozoficzne
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2017
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vol. 39
37-47
EN
This is a continuation of “Rational vs. Mystical Readings of Aristotle’s Nous Poietikos. Introduction to the Subject and Overview of Central Positions” where I gave a synopsis of the readings of nous poietikos. I ordered them by introducing a division into “mystical” and “rational”. The mystical ones are rooted in a view that nous poietikos does not belong to particular human beings, but is identical with Deity/divine sphere. According to the rational readings nous poietikos is our cognitive tool and through its activity we can learn about the Deity and emulate it. In this paper, I aim to check which of these models is better suited for Aristotle, in other words: would Aristotle approve of any of them? By comparing the ways of life appointed by them I wish to put theory into practice. In order to solve a mystery from De Anima, I refer to Nicomachean Ethics.
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Rational vs. Mystical Readings of Aristotle’s Nous Poietikos Introduction to the Subject and Overview of Central Positions

100%
Kamińska S.
Analiza i Egzystencja. Czasopismo Filozoficzne
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2017
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vol. 39
19-35
EN
In my paper, I will give an overview of the readings of nous poietikos, the active intellect from De Anima. Sadly, Aristotle describes it in a cryptic way, which resulted in many different theories. I will order them by introducing a division into “mystical” and “rational”. The mystical ones are rooted in a view that nous poietikos does not belong to particular human beings, but is identical with Deity or a divine sphere. According to the rational readings it is our cognitive tool and through its activity we can learn about the Deity and emulate it. The mystics are: Eudemus, Avicenna, Averroes, from the newer philosophers E. Zeller and from the contemporary ones – V. Caston. The rationalists are: Theophrastus, Thomas Aquinas, the XIXth century Aristotelian revival and from the contemporary thinkers – A. Kosman.
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The alleged activity of active intellect: A wild goose chase or a puzzle to be solved?

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Kamińska S.
Zagadnienia Filozoficzne w Nauce
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2014
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issue 54
79-126
EN
Trying to describe the activity of Aristotle’s active intellect, we will sooner or later realize that we cannot find its right description, because Aristotle did not provide for one. He left us with many irreconcilable statements and questions with no answers. In the famous text Aristotle’s Two Intellects: a Modest Proposal Victor Caston claims that Aristotle did not describe the activity, because there simply is no such activity and we should therefore identify nous poietikos with God, because God too does nothing. Trying to find this lacking description is like going on a wild goose chase – Caston argues. In my text I will show that his solution, albeit tempting, is in fact a kind of “dissolution” and that a wild goose chase, although for many doomed to failure, can be fruitful. I will do so by presenting three groups or clusters of views on active intellect which – I believe – are philosophically significant. Caston’s proposal will be one of them, but not the privileged one. These three types of interpretations will hopefully provide us with an imagery that will help us somewhat come to terms with Aristotle’s succinctness.
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What can grow from the divine seed? The divinity of human beings according to Aristotle

71%
Kamińska S.
Studia Religiologica
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2012
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vol. 45
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issue 3
173–182
EN
This text aims to show that the core of human divinity according to Aristotle is exercising the divine mind for its own sake. Being happy and thus divine is auto-teleological, and must not be reduced to any sort of instrumental value. This reading of Aristotle excludes the theist interpretations of Prime Mover as well as the attempts at identifying the human mind with God, mainly because both these (different) interpretations seem to make auto-teleological bios theoretikos impossible. The first do this by introducing the divine provision which makes people act for God’s sake and not for their own sake. The others reduce the special status of humans by taking away the divine part, in my opinion being the sine qua non condition of the concept of human divinity. All the interpretations of human divinity which I have presented above can be useful nowadays in the ethical, (bio)ethical, social or even political discourse. This shows that the history of philosophy is not only about the past, but also about the future.
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