In the narrative of the history of philosophy, Aristotle's theory of knowledge stands out as one of the fundamental intellectual elements in the construction of Western culture (Torres, n.d.). According to Burgos et al. (2020), the perspective on the theory of knowledge in the philosophical realm can be approached from various angles: as a reflection on theoretical conduct, thus forming the theory of scientific knowledge or the theory of science; it can also be interpreted as a contemplation of practical conduct linked to values, taking the form of the theory of values; and thirdly, philosophy can be conceived as a theory about the conception of the universe.
Following this line of thought, the theory of science is divided into two branches: the formal or logical, and the material, also known as the theory of knowledge (Burgos et al., 2020). Therefore, in correspondence with Burgos et al. (2020), the theory of knowledge can be characterized as the theory that addresses true thinking, as opposed to logic, which stands as the theory of correct thinking.
Senses as the Seed of Knowledge
Aristotle rejected the prior existence of souls and innate knowledge (Abad, 2009). His perspective holds that human knowledge resembles a blank page, devoid of any inherent cognitive content (Abad, 2009). According to the philosopher, the senses are the starting point of all knowledge (Torres, n.d.). Therefore, in accordance with Salgado (2012), Aristotle's theory of knowledge aligns with empiricism, introducing the idea that the perception of the sensible and the particular marks the beginning of knowledge.
In Aristotle's approach, perception is considered a fundamental function of life, comparable to nutrition and reproduction (Salgado, 2012). Consequently, the individual human soul plays the crucial role of sensibly understanding the reality that surrounds it (Salgado, 2012). This implies that all the information triggering intellectual activity is contained in the sensory data that reaches the body through the eyes, ears, smell, among others (Torres, n.d.). In this context, Burgos et al. (2020) point out that Aristotelian thinking distances itself from Plato's theory of ideas, for whom, what surrounds individuals cannot be known or generate significant intellectual activity, given that the material is mutable and constantly changing.
Weaving Thoughts
For Aristotle, the process of knowledge generation begins with sensory stimuli (Torres, n.d.). However, up to this stage, this process is similar to what other forms of animal life experience; this way of knowing is sensory and not exclusive to humans (Burgos et al., 2020). In this sense, human cognition starts with how sensory data is processed to deduce more abstract conclusions from what is perceived through hearing, touch, smell, or taste (Torres, n.d.). Initially, common sense groups the properties of the object or perceived identity to form a mental representation, utilizing people's imaginative capacity (Burgos et al., 2020). According to Torres (n.d.), even though everything begins with perceptual impression, it is crucial that this information goes through a series of mental processes.
Building Knowledge
Aristotle acknowledges that reality is composed of elements in constant change; for him, knowledge involves the ability to discern the unique nature of each entity (Torres, n.d.). This process of identification entails recognizing the efficient, formal, material, and final causes (Burgos et al., 2020). All these are potentialities that, for Aristotle, reside in matter and enable the understanding of each thing and what it will become (Torres, n.d.). The combination of imagination and memory not only helps retain images of sensory experiences but also provides a foundation for gradually understanding the potentialities, nature, and changes of each thing (Burgos et al., 2020). For example, in line with Torres (n.d.), this allows knowing that a tree can grow from a seed and that parts of the tree are useful for building houses and boats.
Abstractions are thus created from sensory impressions (Burgos et al., 2020). In accordance with Torres (n.d.), these abstractions are not conceived as reflections of a reality composed exclusively of pure ideas, as Plato argued, but rather as representations of qualities contained in material elements that make up physical reality.
The Creation of Universals
Aristotle argues that science addresses the universal, that is, what is permanent (Castillo, 2009). When an idea takes shape, a universal concept of that idea is simultaneously generated, encompassing not only what is directly experienced but also hypothetical and unexperienced elements (Torres, n.d.). In this way, the creation of the universal from impressions occurs through what Aristotle calls the active intellect, while the recognition of the universal in the new forms of sensory stimuli is carried out by the passive intellect (Burgos et al., 2020). In short, according to Abad (2009), the active intellect performs the abstraction of essences, while the passive intellect receives them.
Referencias
Abad, J. (2009). Historia de la Filosofía. Recuperado 30 June 2021, a partir de https://www.mheducation.es/bcv/guide/capitulo/8448166981.pdf
Burgos, R., et al. (2020). Aristóteles: creador de la filosofía de la ciencia y del método científico. Radoctores.es. Recuperado 1 July 2021, a partir de https://www.radoctores.es/doc/08-BURGOS%20et%20al._aristoteles.pdf
Castillo, G. (2009). LA UNIDAD DEL SABER: ARISTÓTELES Y LEONARDO POLO. Pirhua.udep.edu.pe. Recuperado 29 June 2021, a partir de https://pirhua.udep.edu.pe/bitstream/handle/11042/1655/Unidad_del_saber_Aristoteles_y_Polo.pdf?sequence=1&isAllowed=y
Salgado, S. (2012). La Filosofía de Aristóteles. Guindo.pntic.mec.es. Recuperado 29 June 2021, a partir de http://guindo.pntic.mec.es/ssag0007/filosofica/aristoteles-duererias.pdf
Torres, A. La teoría del conocimiento de Aristóteles, en 4 claves. Psicologiaymente.com. Recuperado 7 April 2021, a partir de https://psicologiaymente.com/psicologia/teoria-conocimiento-aristoteles
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