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논문 기본 정보

자료유형
학술저널
저자정보
저널정보
철학연구회 철학연구 철학연구 제5집
발행연도
1970.12
수록면
113 - 142 (30page)

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The purpose of the present study is to clarify the main structure of Aristotle`s theory of knowledge. His theory was based on the criticism about pre-Aristotelean soul theories, He rejected Democritus and his followers. They insisted soul as self-moving atoms. Plato and Empedocles said the like can be known by the like only and soul consists of elements. This is unreasonable. Only with elements and atoms we cannot think because our thinking needs the unity -- the one. Aristotle tries the the definition of soul: the first actuality of organism. He asserts soul is the function of substance. He says the first actuality is ended in the second actuality. Hence his theory comes to approach the object and function of our subject. One is ontological, the other teleological basis. Aristotle says our soul can be all things in the possibility. Our knowledge in actuality is to be identical with the things. The object of sense-perception and intelligence is the substances which are made of "form and matter". This is the ontological basis about knowledge. However, in the function of knowledge, it is represented gradually from nutrition to intelligence. Among them there is necessary one. On the other hand, there are not necessary but pragmatic functions in our soul. This kind of functions, he adds, is the instruments of realizing the purpose of nature and exists for its well-being. This is teleological ground of knowledge. He continues to answer what the knowledge is. Knowledge in Aristotle is classified in two parts. One is through the sense perception, the other through intelligence. Sense-perception is to receive the form of things without its matter. Its objects are qualities of sense data and the organs are the five sense-organs. Therefore, sense-perception is to become one in its existence and same in essence. Nevertheless, these two are quite different in their own nature. But intelligence is different from the sense-perception in the following views. Its object is not quality but quiddity of the thing: The organ of intelligence is the impassivity. This impassivity is required for the purpose of receiving the essential form in things, for the forms are complicated with the matter. The role of impassivity is only to make that form independent from the matter. He emphasizes that we cannot get any knowledge with any pre-quality from matter. The reason is that this sort of quality prevents from receiving the forms of things. This impassivity of our soul concerns about the form with matter. The impassivity of passive intelligence is different from that of sense-perception, for the former is not limited to the area of its receiving objects but the latter is dedicated to the limits of organic powers. In sense-perception we know the objects just in degree of distinction but concerning intelligence in the form of definition about the quiddity of things. However, there is another function of thinking the form itself not related to the matter. As to Aristotle`s theory of knowledge we must understand the complete order of objects and impassivity of our soul as its receiver. But the functions of our soul are not restricted to the passive sense-perception and passive intelligence but opened endlessly to the active intelligence which thinks itself and returns to itself. And now we can infer that Aristotle`s theory of knowledge is not merely so-called picture theory because of active intelligence. Aristotle was the first man that had found the conciliated relation between `form and matter` which was the most difficult theme in the philosophy of Plato. And then if `form and matter` are different in its essence, how can he overcome the first difficulty in the first relation of `form and matter` ? Consequently this difficulty seems to remain in the knowledge-theory of Aristotle`s philosophy.

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