St. Thomas Aquinas, following Aristotle, defines love as " to will the good of another.

Some believe that Aristotle defines rhetoric in On Rhetoric as the art of persuasion, while others think he defines it as the art of judgment.

Aristotle defines the syllogism as " a discourse in which certain ( specific ) things having been supposed, something different from the things supposed results of necessity because these things are so.

In Categories, Aristotle defines what is meant by " synonymous ," or univocal words, what is meant by " homonymous ," or equivocal words, and what is meant by " paronymous ," or denominative words.

" Aristotle defines X's matter as the " constituents " of X, as " that out of which " X is made.

For Plato ( and Aristotle ), it is not so much the form of each bed but the mimetic stages or removes at which beds may be viewed, that defines bedness:

Aristotle defines virtuous character at the beginning of Book II in Nicomachean Ethics: “ Excellence of character, then, is a state concerned with choice, lying in a mean relative to us, this being determined by reason and in the way in which the man of practical wisdom would determine it.

In his Rhetoric, Aristotle defines the activity involved in philia ( τὸ φιλεῖn ) as:

The logic of basho is a non-dualistic ' concrete ' logic, meant to overcome the inadequacy of the subject-object distinction essential to the subject logic of Aristotle and the predicate logic of Kant, through the affirmation of what he calls the ' absolutely contradictory self-identity ', a dynamic tension of opposites that, unlike the dialectical logic of Hegel, does not resolve in a synthesis, but rather defines its proper subject by maintaining the tension between affirmation and negation as opposite poles or perspectives.

A problem in meaning arises in the study of Prior Analytics for the word " syllogism " as used by Aristotle in general does not carry the same narrow connotation as it does at present ; Aristotle defines this term in a way that would apply to a wide range of valid arguments.

In the Prior Analytics, Aristotle defines syllogism as "... A deduction in a discourse in which, certain things being supposed, something different from the things supposed results of necessity because these things are so.

Aristotle defines episteme like this:

Aristotle defines techne in the following manner:

As per the Nicomachean Ethics of Aristotle, Thomas defines " the good " as what all things strive for.

Aristotle defines phronesis in the following manner:

Aristotle defines words as symbols of ' affections of the soul ' or mental experiences.

The most famous concept in Nishida's philosophy is the logic of basho ( Japanese: 場所 ; usually translated as " place " or " topos "), a non-dualistic concrete logic, meant to overcome the inadequacy of the subject-object distinction essential to the subject logic of Aristotle and the predicate logic of Kant, through the affirmation of what he calls the " absolutely contradictory self-identity ", a dynamic tension of opposites that, unlike the dialectical logic of Hegel, does not resolve in a synthesis, but rather defines its proper subject by maintaining the tension between affirmation and negation as opposite poles or perspectives.

Developing a traditional Greek view in his work on poetry, Aristotle also defines tragedy as a kind of imitative poetry that provokes pity and fear.

Chapter One – Aristotle first defines rhetoric as the counterpart ( antistrophos ) of dialectic ( Bk.

Chapter Eight – Aristotle defines and discusses the four forms of politeia ( constitution ) useful in deliberative rhetoric: democracy, oligarchy, aristocracy, and monarchy.

Taken literally, Aristotle defines motion as the actuality ( entelecheia ) of a " potentiality as such ".

* Aristotle – In the Art of Rhetoric, Aristotle defines rhetoric as the “ the power to observe the persuasiveness of which any particular matter admits .” There are multiple Aristotelian methods by which a writer can attempt to accomplish the goal of persuasion.

Carlyle notes: " There is no change in political theory so startling in its completeness as the change from the theory of Aristotle to the later philosophical view represented by Cicero and Seneca .... We think that this cannot be better exemplified than with regard to the theory of the equality of human nature.

In opposition to the classical model of change as purely accidental and illusory ( as by Aristotle ), process philosophy regards change as the cornerstone of reality – the cornerstone of the Being thought as Becoming.

According to Aristotle, " The change to bad fortune which he undergoes is not due to any moral defect or flaw, but a mistake of some kind.

Aristotle terms this sort of recognition " a change from ignorance to awareness of a bond of love or hate.

For Aristotle, natural ends are produced by " natures " ( principles of change internal to living things ), and natures, Aristotle argued, do not deliberate:

In his Poetics, Aristotle points to the ″ voice of the shuttle ″ in Sophocles ′ tragedy Tereus as an example of a poetic device that aids in the ″ recognition ″ – the change from ignorance to knowledge – of what has happened earlier in the plot.

In De Differentiis Plethon compares Aristotle's and Plato's conceptions of God, arguing that Plato credits God with more exalted powers as " creator of every kind of intelligible and separate substance, and hence of our entire universe ", while Aristotle has Him as only the motive force of the universe ; Plato's God is also the end and final cause of existence, while Aristotle's God is only the end of movement and change.

Aristotle mentioned the ability of the octopus to change colour for both camouflage and signalling in his Historia animalium ( ca 400 BC ):

In philosophy, the efforts of St Thomas Aquinas were derived largely from the thought of Aristotle, despite the intervening change in religion from Hellenic Polytheism to Christianity.

Impassibility in the Western tradition traces back to ancient Greek philosophers like Aristotle and Plato, who first proposed the idea of God as a perfect, omniscient, timeless, and unchanging being not subject to human emotion ( which represents change and imperfection ).

The " what-it-is " of a thing, according to Aristotle, is its formal cause ; so the Ship of Theseus is the same ship, because the formal cause, or design, does not change, even though the matter used to construct it may vary with time.

Aristotle suggests that a hero of a tragedy must evoke in the audience a sense of pity or fear, saying, “ the change of fortune presented must not be the spectacle of a virtuous man brought from prosperity to adversity.

This is why Aristotle points out the simple fact that, “ The change of fortune should be not from bad to good, but, reversely, from good to bad .” Aristotle also establishes that the hero has to be “ virtuous ” that is to say he has to be " a morally blameless man ” ( article 82 ).

Aristotle, in Book IV of his Physics defined time as the number of change with respect to before and after, and the place of an object as the innermost motionless boundary of that which surrounds it.

Aristotle ( about 330 BC ) identified four types of linguistic change: insertion, deletion, transposition and substitution.

If the objection to the possible deviation of the new theory is not answered it is irrelevant as often history has shown that in fact differing points of view change or modify their fields of application, for example the physics of Aristotle and Newton .»

The ancient Greek Aristotle ( 384 BC – 322 BC ) wrote in his Meteorology of how the earth had the potential for physical change, including the belief that all rivers and seas at one time did not exist where they were, and were dry.

In Chapter 1, Aristotle notes that emotions cause men to change their opinion in regard to their judgments.

In his Poetics, Aristotle defined anagnorisis as " a change from ignorance to knowledge, producing love or hate between the persons destined by the poet for good or bad fortune " ( Part II: Section A. 3: d. Recognition ).

Aristotle ( Plato's student at the Akademia ) included aether in the system of the classical elements of Ionian philosophy as the " fifth element " ( the quintessence ), on the principle that the four terrestrial elements were subject to change and moved naturally in straight lines while no change had been observed in the celestial regions and the heavenly bodies moved in circles.