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:

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

Aristotle defines it as " a change by which the action veers round to its opposite, subject always to our rule of probability or necessity.

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.

When a person's actions are completely virtuous in all matters in relation to others, Aristotle calls her " just " in the sense of " general justice ;" as such this idea of justice is more or less coextensive with virtue.

Philia ( philía ), a dispassionate virtuous love, was a concept addressed and developed by Aristotle.

For Aristotle, then, happiness is " the virtuous activity of the soul in accordance with reason ": happiness is the practice of virtue.

Aristotle says that the eudaimon life is one of “ virtuous activity in accordance with reason ”.

However, Aristotle does not think that virtuous activity is pursued for the sake of pleasure.

In this, they are akin to Cynic philosophers such as Antisthenes and Diogenes in denying the importance to eudaimonia of external goods and circumstances, such as were recognized by Aristotle, who thought that severe misfortune ( such as the death of one ’ s family and friends ) could rob even the most virtuous person of eudaimonia.

Aristotle thought the polis was an ‘ association of associations ’ that enables citizens to share in the virtuous task of ruling and being ruled.

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 is not contradicting himself saying that the hero has to be virtuous and yet not eminently good.

Aristotle adds another qualification to that of being virtuous but not entirely good when he says, “ He must be one who is highly renowned and prosperous .” He goes on to give examples such as Oedipus and Thyestes .”

Aristotle finds that tragedy treats of serious, important, and virtuous people.

Aristotle in turn argues that happiness is properly understood as an on-going and stable dynamic, a way of being in action ( energeia ), specifically appropriate to the human " soul " ( psuchē ), at its most " excellent " or virtuous ( virtue representing aretē in Greek ).

Aristotle regarded the kind of laws adopted by Crete and Sparta as especially apt to produce virtuous and law-abiding citizens, although he also criticizes the Cretans and Spartans themselves as incompetent and corrupt, and built on a culture of war.

It is a dispassionate virtuous love, a concept developed by Aristotle.

Aristotle holds that having phronesis is both necessary and sufficient for being virtuous ; because phronesis is practical, it is impossible to be both phronetic and akratic ; i. e., prudent persons cannot act against their " better judgement.

Aristotle comes to this conclusion because he believes the public life is far more virtuous than the private.

Aristotle questions whether it is sensible to speak of the " virtue " of a slave and whether the " virtues " of a wife and children are the same as those of a man before saying that because the city must be concerned that its women and children be virtuous, the virtues that the father should instill are dependent upon the regime and so the discussion must turn to what has been said about the best regime.

Without yielding to the paradoxes of the Stoics, or the scepticism of the Academics, he held in the main doctrines nearly coinciding with those of Aristotle: that happiness consists essentially in a virtuous life, yet is not independent of external things.