Aquinas, Thomas, and Kenelm Foster, Sylvester Humphries (translators), Commentary on Aristotle's De Anima, Dumb Ox Books 1959 'A translation of William of Moerbeke's latin text of Aristotle's On the Soul (a brilliant little treatise on life written 2300 years ago) together with a latin commentary by the Angelic Doctor Thomas Aquinas. Here is an ancient foundation for the Christian belief in the immortality of the soul.' 
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Aristotle, Works, in 23 volumes, William Heinemann 1975 Jacket: 'ARISTOTLE, the great Greek philosopher, researcher, reasoner and writer, born at Stagirus in 384 B.C., was a son of a medical doctor Nicomachus and Phaestis. He studied under Plato at Athens and taught there 367-347; spent three years at the court of a former pupil Hermeias in Asia Minor and married Pythias, a relation of his; after some time at Mitylene, in 343-2 he was appointed by King Philip of Macedon to be the tutor of his teen-aged son Alexander, and had other pupils. After Philip's death in 336, Aristote became head of his own school (of 'Peripatetics'), the Lyceum at Athens. Because of anti-Macedonian feeling there after Alexander's death in 323, he withdrew to Chalcis in Euboea and died there in 322. Nearly all the works he prepared for publication are lost, the priceless ones extant being lecture-materials, notes and memoranda (some are spurious).'back

Aristotle, and (translated by H Tredennick and G Cyril Armstrong), Metaphysics X-XIV, Oeconomica and Magna Moralia, Harvard University Press, ; William Heinemann Ltd. 1977 Introduction III Aristotle's Metaphysical Theory: 'The theory of universal science, as sketched by Plato in The Republic, was unsatisfactory to Aristotle's analytical mind. He felt that there must be a regular system of sciences, each concerned with a different aspect of reality. At the same time it was only reasonable to suppose that there is a supreme science, which is more ultimate, more exact, more truly Wisdom than any of the others. The discussion of this science, Wisdom, Primary Philosophy or Theology, as it is variously called, and of its scope, forms the subject of the Metaphysics. page xxv 
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Aristotle, and H Tredennick (translator), Metaphysics I-IX , Harvard University Press, William Heinemann 1980 Introduction: "[Aristotle] felt that there must be a regular system of sciences, each concerned with a different aspect of reality. At the same time it was only reasonable to suppose that there was a supreme science which was more ultimate, more exact, more truly Wisdom than the others. The discussion of ths science - Wisdom, Primary Philosophy or Theology, as it is variously called - and of its scope, forms the subject of the Metaphysics' page xxv. 
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Aristotle, and P H Wickstead and F M Cornford, translators, Physics books V-VIII, Harvard University Press,William Heinemann 1980 Introduction: 'Simplicius tells us that Books I - IV of the Physics were referred to as the books Concerning the Principles, while Books V - VIII were called On Movement. The earlier books have, in fact, defined the things which are subject to movement (the contents of the physical world) and analyzed certain concepts - Time, Place and so forth - which are involved in the occurrence of movement.' Book V is a further introduction to the detailed analysis in Books VI - VIII. Book VI deals with continuity, Book VII is an introductory study for Book VIII, which brings us to the conclusion that all change and motion in the universe are ultimately caused by a Prime Mover which is itself unchanging and unmoved and which has neither magnitude nor parts, but is spiritual and not in space.' 
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Aristotle, and (translated by P H Wickstead and F M Cornford), Physics books I-IV, Harvard University Press, William Heinemann 1980 Introduction: 'The title "Physics" is misleading. .. "Lectures on Nature" the alternative title found in editions of the Greek text, is more enlightening. ... The realm of Nature, for Aristotle, includes all things that move and change ... . Thus the ultimate "matter" which, according to Aristotle, underlies all the elementary substances must be studied, in its changes at least, by the Natural Philosopher. And so must the eternal heavenly spheres of the Aristotelean philosophy, insofar as they themselves move of are the cause of motion in the sublunary world.' 
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Aristotle, and (translated by W S Hett), On the Soul, Parva Naturalia, On Breath (translated by W S Hett) , Harvard University Press (USA) ; William Heinemann Ltd (UK) 1975 'What the mind thinks must be in it in the same sense as letters are on a tablet which bears no actual writing; this is just what happens in the case of the mind.' page 169 (Book III, chapter 4, 429b32) 
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Aristotle, and (translated by W S Hett), On the Soul, Parva Naturalia, On Breath (translated by W S Hett) , Harvard University Press (USA) ; William Heinemann Ltd (UK) 1975 'What the mind thinks must be in it in the same sense as letters are on a tablet which bears no actual writing; this is just what happens in the case of the mind.' page 169 (Book III, chapter 4, 429b32) 
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Blair, Georges A, Energeia and Entelecheia: "Act" in Aristotle, University of Ottawa Press 1992 Twenty-five years ago George Blair suggested that “actuality” was the wrong word to use in translating either of Aristotle’s two words for “act” and sparked a controversy that has continued to the present day. Here he presents his evidence in detail, and offers a critical examination of the scholarship on the subject. 
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Grayeff, Felix, Aristotle and his school;: An inquiry into the history of the Peripatos with a commentary on Metaphysics [zeta], [eta], [lambda] and [theta], Duckworth 1974  
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Jaeger, Werner Wilhelm, Aristotle: Fundamentals of the history of his development, Oxford University Press 1997 Jacket: '"Aristotle was the first thinker to set up along with his philosophy a conception of his own position in history; he thereby created a new kind of philosophical consciousness, more responsible and inwardly complex. He was the inventor of the notion of intellectual development in time . . . ." In this classic study, Professor Jaeger profoundly altered the general view of Aristotle among philosophers and classical scholars. He showed that Aristotle was not uncompromisingly opposed to Plato, that he developed gradually, applying step by step his particular genius to the problems of his age.' 
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Nowak, Martin A, Joshua B Plotkin and Vincent A A Jansen, "The evolution of syntactic communication", Nature, 404, 6777, 30 March 2000, page 495-498. Letters to Nature: 'Animal communication is typically non-syntactic, which means that signals refer to whole situations. Human language is syntactic, and signals consist of discrete components that have their own meaning. Syntax is requisite for taking advantage of combinatorics, that is 'making infinite use of finite means'. ... Here we present a model for the population dynamics of language evolution, define the basic reproductive ratio of words and calculate the maximum size of a lexicon.'. back

Actus et potentia - Wikipedia, Actus et potentia - Wikipedia, the free encyclopedia, 'The terms actus and potentia were used by the scholastics to translate Aristotle's use of the terms energeia or entelecheia, and dynamis. There is no single word in English that would be an exact rendering of either. Act, action, actuality, perfection, and determination express the various meanings of actus; potency, potentiality, power, and capacity, those of potentia.' back

Aquinas 13, Summa: I 2 3: Does God exist?, I answer that the existence of God can be proved in five ways. The first and more manifest way is the argument from motion. . . . The second way is from the nature of the efficient cause. . . . The third way is taken from possibility and necessity . . . The fourth way is taken from the gradation to be found in things. . . . The fifth way is taken from the governance of the world. back

Aquinas 13 (Latin), Summa: I 2 3: Whether God exists?, 'Respondeo dicendum quod Deum esse quinque viis probari potest. Prima autem et manifestior via est, quae sumitur ex parte motus. Certum est enim, et sensu constat, aliqua moveri in hoc mundo. Omne autem quod movetur, ab alio movetur. Nihil enim movetur, nisi secundum quod est in potentia ad illud ad quod movetur, movet autem aliquid secundum quod est actu. Movere enim nihil aliud est quam educere aliquid de potentia in actum, de potentia autem non potest aliquid reduci in actum, nisi per aliquod ens in actu, sicut calidum in actu, ut ignis, facit lignum, quod est calidum in potentia, esse actu calidum, et per hoc movet et alterat ipsum. Non autem est possibile ut idem sit simul in actu et potentia secundum idem, sed solum secundum diversa, quod enim est calidum in actu, non potest simul esse calidum in potentia, sed est simul frigidum in potentia. Impossibile est ergo quod, secundum idem et eodem modo, aliquid sit movens et motum, vel quod moveat seipsum. Omne ergo quod movetur, oportet ab alio moveri. Si ergo id a quo movetur, moveatur, oportet et ipsum ab alio moveri et illud ab alio. Hic autem non est procedere in infinitum, quia sic non esset aliquod primum movens; et per consequens nec aliquod aliud movens, quia moventia secunda non movent nisi per hoc quod sunt mota a primo movente, sicut baculus non movet nisi per hoc quod est motus a manu. Ergo necesse est devenire ad aliquod primum movens, quod a nullo movetur, et hoc omnes intelligunt Deum.' back

Aristotle, The Internet Classics Archive | Works by Aristotle, A comprehensive database of Aristotle's works. back

Aristotle - Metaphysics, Internet Classics Archive | Metaphysics by Aristotle, 'ALL men by nature desire to know. An indication of this is the delight we take in our senses; for even apart from their usefulness they are loved for themselves; and above all others the sense of sight. For not only with a view to action, but even when we are not going to do anything, we prefer seeing (one might say) to everything else. The reason is that this, most of all the senses, makes us know and brings to light many differences between things. ' [960a22 sqq] back

Aristotle - On the Soul, On the Soul - The Internet Classics Archive, 'Holding as we do that, while knowledge of any kind is a thing to be honoured and prized, one kind of it may, either by reason of its greater exactness or of a higher dignity and greater wonderfulness in its objects, be more honourable and precious than another, on both accounts we should naturally be led to place in the front rank the study of the soul. The knowledge of the soul admittedly contributes greatly to the advance of truth in general, and, above all, to our understanding of Nature, for the soul is in some sense the principle of animal life. Our aim is to grasp and understand, first its essential nature, and secondly its properties; of these some are taught to be affections proper to the soul itself, while others are considered to attach to the animal owing to the presence within it of soul.' back

Aristotle - Physics, The Internet Classic Archive | Physics Aristotle, Written 350 B.C.E Translated by R. P. Hardie and R. K. Gaye back

Daniel W Graham - Heraclitus, Heraclitus, 'A Greek philosopher of Ephesus (near modern Kuşadası, Turkey) who was active around 500 BCE, Heraclitus propounded a distinctive theory which he expressed in oracular language. He is best known for his doctrines that things are constantly changing (universal flux), that opposites coincide (unity of opposites), and that fire is the basic material of the world. The exact interpretation of these doctrines is controversial, as is the inference often drawn from this theory that in the world as Heraclitus conceives it contradictory propositions must be true.' back

Hylomorphism - Wikipedia, Hylomorphism - Wikipedia, the free encyclopedia, 'Hylomorphism (Greek ὑλο- hylo-, "wood, matter" + -morphism < Greek μορφή, morphē, "form") is a philosophical theory developed by Aristotle, which analyzes substance into matter and form. Substances are conceived of as compounds of form and matter.' back

John Burnet, Parmenides of Elea: The Poem, 'The Poem Parmenides was the first philosopher to expound his system in metrical language. His predecessors, Anaximander, Anaximenes, and Herakleitos, wrote in prose, and the only Greeks who ever wrote philosophy in verse at all were just these two, Parmenides and Empedokles; for Xenophanes was not a philosopher any more than Epicharmos. Empedokles copied Parmenides; and he, no doubt, was influenced by the Orphics. But the thing was an innovation, and one that did not maintain itself. The fragments of Parmenides are preserved for the most part by Simplicius, who fortunately inserted them in his commentary, because in his time the original work was already rare. I follow the arrangement of Diels.' back

John Palmer - Parmenides, Parmenides (Stanford Encyclopedia of Philosophy), First published Fri Feb 8, 2008 'Immediately after welcoming Parmenides to her abode, the goddess describes as follows the content of the revelation he is about to receive:
You must needs learn all things,/ both the unshaken heart of well-rounded reality/ and the notions of mortals, in which there is no genuine trustworthiness./ Nonetheless these things too will you learn, how what they resolved/ had actually to be, all through all pervading. (Fr. 1.28b-32) ' back

John Palmer - Zeno, Zeno of Elea (Stanford Encyclopedia of Philosophy), 'Zeno of Elea, 5th c. B.C. thinker, is known exclusively for propounding a number of ingenious paradoxes. The most famous of these purport to show that motion is impossible by bringing to light apparent or latent contradictions in ordinary assumptions regarding its occurrence. Zeno also argued against the commonsense assumption that there are many things by showing in various ways how it, too, leads to contradiction.' back

Logos - Wikipedia, Logos - Wikipedia, the free encyclopedia, ' Logos . . . is a term in Western philosophy, psychology, rhetoric, and religion derived from a Greek word variously meaning "ground", "plea", "opinion", "expectation", "word", "speech", "account", "reason", "proportion", and "discourse". It became a technical term in Western philosophy beginning with Heraclitus (c.  535 – c.  475 BC), who used the term for a principle of order and knowledge.' back

Richard Kraut - Plato, Plato (Stanford Encyclopedia of Philosophy), First published Sat Mar 20, 2004; substantive revision Thu Sep 17, 2009 'Plato (429–347 B.C.E.) is, by any reckoning, one of the most dazzling writers in the Western literary tradition and one of the most penetrating, wide-ranging, and influential authors in the history of philosophy. . . . Few other authors in the history of philosophy approximate him in depth and range: perhaps only Aristotle (who studied with him), Aquinas, and Kant would be generally agreed to be of the same rank.' back

Unmoved mover - Wikipedia, Unmoved mover - Wikipedia, the free encyclopedia, ' The unmoved mover (Ancient Greek: ὃ οὐ κινούμενον κινεῖ, romanized: ho ou kinoúmenon kineî, lit. 'that which moves without being moved'] or prime mover (Latin: primum movens) is a concept advanced by Aristotle as a primary cause (or first uncaused cause) or "mover" of all the motion in the universe. As is implicit in the name, the unmoved mover moves other things, but is not itself moved by any prior action. In Book 12 (Greek: Λ) of his Metaphysics, Aristotle describes the unmoved mover as being perfectly beautiful, indivisible, and contemplating only the perfect contemplation: self-contemplation. He equates this concept also with the active intellect. This Aristotelian concept had its roots in cosmological speculations of the earliest Greek pre-Socratic philosophers and became highly influential and widely drawn upon in medieval philosophy and theology. St. Thomas Aquinas, for example, elaborated on the unmoved mover in the Quinque viae. ' back