This book develops a new interpretation of Aristotle's Metaphysics. By exploring the significance of the long ignored distinction between being with regard to categories and being with regard to potentiality and actuality, the author presents that Aristotle's science of being has two distinct aspects: an investigation of the basic constituents of reality in terms of categories, predication, and definition, and an investigation which deals with change, process, and order of the world.

Laura Castelli presents a new translation of the tenth book (Iota) of Aristotle's Metaphysics, together with a comprehensive commentary. Castelli's commentary helps readers to understand Aristotle's most systematic account of what it is for something to be one, what it is for something to be a unit of measurement, and what contraries are.

Structure and the Metaphysics of Mind is the first book to show how hylomorphism can be used to solve mind-body problems--persistent problems understanding how thought, feeling, perception, and other mental phenomena fit into the physical world described by our best science. Hylomorphism claims that structure is a basic ontological and explanatory principle. Some individuals, paradigmatically living things, consist of materials that are structured or organized in various ways. Those structures are responsible for individuals being the kinds of things they are, and having the kinds of powers or capacities they have. From a hylomorphic perspective, mind-body problems are byproducts of a worldview that rejects structure. Hylomorphic structure carves out distinctive individuals from the otherwise undifferentiated sea of matter and energy described by our best physics, and it confers on those individuals distinctive powers, including the powers to think, feel, and perceive. A worldview that rejects hylomorphic structure lacks a basic principle which distinguishes the parts of the physical universe that can think, feel, and perceive from those that can't, and without such a principle, the existence of those powers in the physical world can start to look inexplicable and mysterious. But if mental phenomena are structural phenomena, as hylomorphism claims, then they are uncontroversially part of the physical world, for on the hylomorphic view, structure is uncontroversially part of the physical world. Hylomorphism thus provides an elegant way of solving mind-body problems.

Provides the first full study of Aristotle's notion of evil and sheds light on its content, potential, and influence.

The systematic comparison of Avicenna’s Ilāhiyyāt of the Šifā' with Aristotle’s Metaphysics, accomplished for the first time in the present volume, provides a detailed account of Avicenna’s reworking of the epistemological profile and contents of the Metaphysics and a comprehensive investigation of this latter’s transmission in pre-Avicennian Greek and Arabic philosophy.

The main objective of this Element is to reconstruct Aristotle's view on the nature of ontological priority in the Categories. Over the last three decades, investigations into ontological dependence and priority have become a major concern in contemporary metaphysics. Many see Aristotle as the originator of these discussions and, as a consequence, there is considerable interest in his own account of ontological dependence. In light of the renewed interest in Aristotelian metaphysics, it will be worthwhile - both historically and systematically - to return to Aristotle himself and to see how he himself conceived of ontological priority (what he calls 'priority in substance' [proteron kata ousian] or 'priority in nature' [proteron tēi phusei]), which is to be understood as a form of asymmetric ontological dependence.