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Near the end of his life, Alexander and Aristotle became estranged over Alexander's relationship with Persia and Persians. A widespread tradition in antiquity suspected Aristotle of playing a role in Alexander's death, but the only evidence of this is an unlikely claim made some six years after the death. Following Alexander's death, anti-Macedonian sentiment in Athens was rekindled. In 322 BC, Demophilus and Eurymedon the Hierophant reportedly denounced Aristotle for impiety, prompting him to flee to his mother's family estate in Chalcis, on Euboea, at which occasion he was said to have stated: "I will not allow the Athenians to sin twice against philosophy" – a reference to Athens's trial and execution of Socrates. He died in Chalcis, Euboea of natural causes later that same year, having named his student Antipater as his chief executor and leaving a will in which he asked to be buried next to his wife.
Theoretical philosophy
Logic
With the Prior Analytics, Aristotle is credited with the earliest study of formal logic, and his conception of it was the dominant form of Western logic until 19th-century advances in mathematical logic. Kant stated in the Critique of Pure Reason that with Aristotle logic reached its completion.
Organon
What is today called Aristotelian logic with its types of syllogism (methods of logical argument), Aristotle himself would have labelled "analytics". The term "logic" he reserved to mean dialectics. Most of Aristotle's work is probably not in its original form, because it was most likely edited by students and later lecturers. The logical works of Aristotle were compiled into a set of six books called the Organon around 40 BC by Andronicus of Rhodes or others among his followers. The books are:
Categories
On Interpretation
Prior Analytics
Posterior Analytics
Topics
On Sophistical Refutations
The order of the books (or the teachings from which they are composed) is not certain, but this list was derived from analysis of Aristotle's writings. It goes from the basics, the analysis of simple terms in the Categories, the analysis of propositions and their elementary relations in On Interpretation, to the study of more complex forms, namely, syllogisms (in the Analytics) and dialectics (in the Topics and Sophistical Refutations). The first three treatises form the core of the logical theory stricto sensu: the grammar of the language of logic and the correct rules of reasoning. The Rhetoric is not conventionally included, but it states that it relies on the Topics.
Metaphysics
The word "metaphysics" appears to have been coined by the first century AD editor who assembled various small selections of Aristotle's works to the treatise we know by the name Metaphysics. Aristotle called it "first philosophy", and distinguished it from mathematics and natural science (physics) as the contemplative (theoretikē) philosophy which is "theological" and studies the divine. He wrote in his Metaphysics (1026a16):
Substance
Aristotle examines the concepts of substance (ousia) and essence (to ti ên einai, "the what it was to be") in his Metaphysics (Book VII), and he concludes that a particular substance is a combination of both matter and form, a philosophical theory called hylomorphism. In Book VIII, he distinguishes the matter of the substance as the substratum, or the stuff of which it is composed. For example, the matter of a house is the bricks, stones, timbers, etc., or whatever constitutes the potential house, while the form of the substance is the actual house, namely 'covering for bodies and chattels' or any other differentia that let us define something as a house. The formula that gives the components is the account of the matter, and the formula that gives the differentia is the account of the form.
Immanent realism
Like his teacher Plato, Aristotle's philosophy aims at the universal. Aristotle's ontology places the universal (katholou) in particulars (kath' hekaston), things in the world, whereas for Plato the universal is a separately existing form which actual things imitate. For Aristotle, "form" is still what phenomena are based on, but is "instantiated" in a particular substance.
Plato argued that all things have a universal form, which could be either a property or a relation to other things. When one looks at an apple, for example, one sees an apple, and one can also analyse a form of an apple. In this distinction, there is a particular apple and a universal form of an apple. Moreover, one can place an apple next to a book, so that one can speak of both the book and apple as being next to each other. Plato argued that there are some universal forms that are not a part of particular things. For example, it is possible that there is no particular good in existence, but "good" is still a proper universal form. Aristotle disagreed with Plato on this point, arguing that all universals are instantiated at some period of time, and that there are no universals that are unattached to existing things. In addition, Aristotle disagreed with Plato about the location of universals. Where Plato spoke of the forms as existing separately from the things that participate in them, Aristotle maintained that universals exist within each thing on which each universal is predicated. So, according to Aristotle, the form of apple exists within each apple, rather than in the world of the forms.
Potentiality and actuality
Concerning the nature of change (kinesis) and its causes, as he outlines in his Physics and On Generation and Corruption (319b–320a), he distinguishes coming-to-be (genesis, also translated as 'generation') from:
growth and diminution, which is change in quantity;
locomotion, which is change in space; and
alteration, which is change in quality.
Coming-to-be is a change where the substrate of the thing that has undergone the change has itself changed. In that particular change he introduces the concept of potentiality (dynamis) and actuality (entelecheia) in association with the matter and the form. Referring to potentiality, this is what a thing is capable of doing or being acted upon if the conditions are right and it is not prevented by something else. For example, the seed of a plant in the soil is potentially (dynamei) a plant, and if it is not prevented by something, it will become a plant. Potentially beings can either 'act' (poiein) or 'be acted upon' (paschein), which can be either innate or learned. For example, the eyes possess the potentiality of sight (innate – being acted upon), while the capability of playing the flute can be possessed by learning (exercise – acting). Actuality is the fulfilment of the end of the potentiality. Because the end (telos) is the principle of every change, and potentiality exists for the sake of the end, actuality, accordingly, is the end. Referring then to the previous example, it can be said that an actuality is when a plant does one of the activities that plants do.
In summary, the matter used to make a house has potentiality to be a house and both the activity of building and the form of the final house are actualities, which is also a final cause or end. Then Aristotle proceeds and concludes that the actuality is prior to potentiality in formula, in time and in substantiality. With this definition of the particular substance (i.e., matter and form), Aristotle tries to solve the problem of the unity of the beings, for example, "what is it that makes a man one"? Since, according to Plato there are two Ideas: animal and biped, how then is man a unity? However, according to Aristotle, the potential being (matter) and the actual one (form) are one and the same.
Epistemology
Aristotle's immanent realism means his epistemology is based on the study of things that exist or happen in the world, and rises to knowledge of the universal, whereas for Plato epistemology begins with knowledge of universal Forms (or ideas) and descends to knowledge of particular imitations of these. Aristotle uses induction from examples alongside deduction, whereas Plato relies on deduction from a priori principles.
Natural philosophy
Aristotle's "natural philosophy" spans a wide range of natural phenomena including those now covered by physics, biology and other natural sciences. In Aristotle's terminology, "natural philosophy" is a branch of philosophy examining the phenomena of the natural world, and includes fields that would be regarded today as physics, biology and other natural sciences. Aristotle's work encompassed virtually all facets of intellectual inquiry. Aristotle makes philosophy in the broad sense coextensive with reasoning, which he also would describe as "science". However, his use of the term science carries a different meaning than that covered by the term "scientific method". For Aristotle, "all science (dianoia) is either practical, poetical or theoretical" (Metaphysics 1025b25). His practical science includes ethics and politics; his poetical science means the study of fine arts including poetry; his theoretical science covers physics, mathematics and metaphysics.
Physics
Five elements
In his On Generation and Corruption, Aristotle related each of the four elements proposed earlier by Empedocles, earth, water, air, and fire, to two of the four sensible qualities, hot, cold, wet, and dry. In the Empedoclean scheme, all matter was made of the four elements, in differing proportions. Aristotle's scheme added the heavenly aether, the divine substance of the heavenly spheres, stars and planets.
Motion
Aristotle describes two kinds of motion: "violent" or "unnatural motion", such as that of a thrown stone, in the Physics (254b10), and "natural motion", such as of a falling object, in On the Heavens (300a20). In violent motion, as soon as the agent stops causing it, the motion stops also: in other words, the natural state of an object is to be at rest, since Aristotle does not address friction. With this understanding, it can be observed that, as Aristotle stated, heavy objects (on the ground, say) require more force to make them move; and objects pushed with greater force move faster. This would imply the equation
,
incorrect in modern physics.
Natural motion depends on the element concerned: the aether naturally moves in a circle around the heavens, while the 4 Empedoclean elements move vertically up (like fire, as is observed) or down (like earth) towards their natural resting places.
In the Physics (215a25), Aristotle effectively states a quantitative law, that the speed, v, of a falling body is proportional (say, with constant c) to its weight, W, and inversely proportional to the density, ρ, of the fluid in which it is falling:;
Aristotle implies that in a vacuum the speed of fall would become infinite, and concludes from this apparent absurdity that a vacuum is not possible. Opinions have varied on whether Aristotle intended to state quantitative laws. Henri Carteron held the "extreme view" that Aristotle's concept of force was basically qualitative, but other authors reject this.
Archimedes corrected Aristotle's theory that bodies move towards their natural resting places; metal boats can float if they displace enough water; floating depends in Archimedes' scheme on the mass and volume of the object, not, as Aristotle thought, its elementary composition.
Aristotle's writings on motion remained influential until the Early Modern period. John Philoponus (in Late antiquity) and Galileo (in Early modern period) are said to have shown by experiment that Aristotle's claim that a heavier object falls faster than a lighter object is incorrect. A contrary opinion is given by Carlo Rovelli, who argues that Aristotle's physics of motion is correct within its domain of validity, that of objects in the Earth's gravitational field immersed in a fluid such as air. In this system, heavy bodies in steady fall indeed travel faster than light ones (whether friction is ignored, or not), and they do fall more slowly in a denser medium.
Newton's "forced" motion corresponds to Aristotle's "violent" motion with its external agent, but Aristotle's assumption that the agent's effect stops immediately it stops acting (e.g., the ball leaves the thrower's hand) has awkward consequences: he has to suppose that surrounding fluid helps to push the ball along to make it continue to rise even though the hand is no longer acting on it, resulting in the Medieval theory of impetus.
Four causes
Aristotle suggested that the reason for anything coming about can be attributed to four different types of simultaneously active factors. His term aitia is traditionally translated as "cause", but it does not always refer to temporal sequence; it might be better translated as "explanation", but the traditional rendering will be employed here.
Material cause describes the material out of which something is composed. Thus the material cause of a table is wood. It is not about action. It does not mean that one domino knocks over another domino.
The formal cause is its form, i.e., the arrangement of that matter. It tells one what a thing is, that a thing is determined by the definition, form, pattern, essence, whole, synthesis or archetype. It embraces the account of causes in terms of fundamental principles or general laws, as the whole (i.e., macrostructure) is the cause of its parts, a relationship known as the whole-part causation. Plainly put, the formal cause is the idea in the mind of the sculptor that brings the sculpture into being. A simple example of the formal cause is the mental image or idea that allows an artist, architect, or engineer to create a drawing.
The efficient cause is "the primary source", or that from which the change under consideration proceeds. It identifies 'what makes of what is made and what causes change of what is changed' and so suggests all sorts of agents, non-living or living, acting as the sources of change or movement or rest. Representing the current understanding of causality as the relation of cause and effect, this covers the modern definitions of "cause" as either the agent or agency or particular events or states of affairs. In the case of two dominoes, when the first is knocked over it causes the second also to fall over. In the case of animals, this agency is a combination of how it develops from the egg, and how its body functions.
The final cause (telos) is its purpose, the reason why a thing exists or is done, including both purposeful and instrumental actions and activities. The final cause is the purpose or function that something is supposed to serve. This covers modern ideas of motivating causes, such as volition. In the case of living things, it implies adaptation to a particular way of life.
Optics
Aristotle describes experiments in optics using a camera obscura in Problems, book 15. The apparatus consisted of a dark chamber with a small aperture that let light in. With it, he saw that whatever shape he made the hole, the sun's image always remained circular. He also noted that increasing the distance between the aperture and the image surface magnified the image.
Chance and spontaneity
According to Aristotle, spontaneity and chance are causes of some things, distinguishable from other types of cause such as simple necessity. Chance as an incidental cause lies in the realm of accidental things, "from what is spontaneous". There is also more a specific kind of chance, which Aristotle names "luck", that only applies to people's moral choices.
Astronomy
In astronomy, Aristotle refuted Democritus's claim that the Milky Way was made up of "those stars which are shaded by the earth from the sun's rays," pointing out partly correctly that if "the size of the sun is greater than that of the earth and the distance of the stars from the earth many times greater than that of the sun, then... the sun shines on all the stars and the earth screens none of them." He also wrote descriptions of comets, including the Great Comet of 371 BC.