Apart from using our eyes to see and our ears to hear, we regularly and effortlessly perform a number of complex perceptual operations that cannot be explained in terms of the five senses taken individually. Such operations include, for example, perceiving that the same object is white and sweet, noticing the difference between white and sweet, or knowing that one's senses are active. Observing that lower animals must be able to perform such operations, and being unprepared to ascribe any share in rationality to them, Aristotle explained such operations with reference to a higher-order perceptual capacity which unites and monitors the five senses. This capacity is known as the 'common sense' or sensus communis. Unfortunately, Aristotle provides only scattered and opaque references to this capacity. It is hardly surprising, therefore, that the exact nature and functions of this capacity have been a matter of perennial controversy. Pavel Gregoric offers an extensive and compelling treatment of the Aristotelian conception of the common sense, which has become part and parcel of Western psychological theories from antiquity through to the Middle Ages, and well into the early modern period. Aristotle on the Common Sense begins with an introduction to Aristotle's theory of perception and sets up a conceptual framework for the interpretation of textual evidence. In addition to analysing those passages which make explicit mention of the common sense, and drawing out the implications for Aristotlenulls terminology, Gregoric provides a detailed examination of each function of this Aristotelian faculty.

Aristotle on the common sense

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Herophilus: the art of medicine in early Alexandria

Dialogue has become a central theoretical concept in human and social sciences as well as in professions such as education, health, and psychotherapy. This 'dialogical turn' emphasises the importance of social relations and interaction to our behaviour and how we make sense of the world; hence the dialogical mind is the mind in interaction with others - with individuals, groups, institutions, and cultures in historical perspectives. Through a combination of rigorous theoretical work and empirical investigation, Markova presents an ethics of dialogicality as an alternative to the narrow perspective of individualism and cognitivism that has traditionally dominated the field of social psychology. The dialogical perspective, which focuses on interdependencies among the self and others, offers a powerful theoretical basis to comprehend, analyse, and discuss complex social issues. Markova considers the implications of dialogical epistemology both in daily life and in professional practices involving problems of communication, care, and therapy.

The Dialogical Mind: Common Sense and Ethics

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Touching Architecture: a felt‐phenomenology of affective atmospheres & embodied encounters

Relational Frame Theory: The Basic Account.

According to the standard view, Aristotle makes no difference between a capacity of the soul and a part of the soul. We argue that Aristotle made a clear and methodologically important distinction between parts and capacities, and we explicate Aristotle's criterion for deciding which capacities count as parts of the soul.

Separability vs. Difference. Parts and Capacities of the Soul in Aristotle

This paper explores the model Aristotle uses to explain animal locomotion. It is argued that Aristotle had to bring animal locomotion in line with his arguments in Physics VIII, and that he did so with a model in which animal locomotion is regarded as an outcome of transformation of motions guided, at the most basic level, by perception. The model enables Aristotle to keep the account of animal locomotion in harmony with his mechanics as well as his psychology, and to explain a range of different features pertinent to the study of animal locomotion. The model and its application are investigated through careful discussions of many relevant passages from Aristotle’s works. The problem of squaring localization of the soul in the heart, inherent in the model, with Aristotle’s hylemorphism is addressed at the end.

Aristotle’s Model of Animal Motion

Aristotle's notion of experience plays an important role in his epistemology as the link between perception and memory on the one side, and higher cognitive capacities on the other side. However, Aristotle does not say much about it, and what he does say seems inconsistent. Notably, some passages suggest that it is a non-rational capacity, and others that it is a rational capacity and that it provides the principles of science. This paper presents a unitary account of experience. It explains how experience grows from perception and memory into a rational capacity, and in what way it provides the principles.

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Aristotle's notion of experience

Both Plato and Aristotle see a connection between two unique features of human beings: their erect posture and their ability to think. Moreover, both philosophers think that human beings have the erect posture precisely for the sake of thinking. However, their explanations are very different. I present the two explanations and indicate both Aristotle's debts and fundamental disagreements with Plato. It is argued that Aristotle's explanation should be read as tacit criticism of Plato's theory. Although both explanations are plainly wrong by modern standards, I show why Aristotle's explanation is superior to Plato's.

Pavel Gregoric

Papers

Aristotle on the common sense

Separability vs. Difference. Parts and Capacities of the Soul in Aristotle

Aristotle’s Model of Animal Motion

Aristotle's notion of experience

Plato's and Aristotle's Explanation of Human Posture