Sadri, Farshad 2010 0-7734-3716-9 236 pages The author demonstrates how Falsafah(which linguistically refers to a group of commentaries by Muslim scholars associated with their readings of the Corpus Aristotelicum) in Iran has been always closely linked with religion. It also shows that after the introduction of Islamic falsafah (and the onset of the Corpus Aristotelicum in Baghdad in 899 AD), the blending of the new natural theology and the vibrant Iranian culture gave birth to a new making of intellectual sway which soon made Iran the center of falsafah (and sciences) in the Medieval world.
Smith, Michael A. 1995 0-7734-2279-X 220 pages A comparison of the writings of Aristotle, St. Thomas Aquinas, Jacques Maritain, and Charlis De Koninck on the dignity of the individual and the common good, topics fundamental to Catholic social teaching.
Beck, Martha C. 2008 0-7734-5185-4 184 pages This book applies many of the categories in Aristotle’s Nicomachean Ethics, Politics, Poetics and Rhetoric to the three main characters in Sophocles’ play, Philoctetes: Neoptolemus, Odysseus and Philoctetes. All three characters act at extremes in relation to the virtues of courage, anger, truthfulness and shame. Their relationships to each other are also flawed in various ways, and each character commits injustices as they abuse the power they have over each other. They all have good reasons for their actions but still make the wrong decisions. Their happiness is determined by their actions and choices not by their opinions. Aristotle’s list of the prominent character-traits in young people, middle-aged people and the old in the Rhetoric are applied in this book to Neoptolemus, the youth, Odysseus, the middle-aged ruler, and Philoctetes, an old man. Aristotle’s criteria for tragedy in the Poetics are applied to Sophocles’ play as a whole. Both Aristotle and Sophocles believe there exists universal standards for a well-lived life and universal patterns in the ways people fail to live well. Both Aristotle and Sophocles believe that the purpose of tragedy is to educate audience members, with the ultimate goal of this kind of education being practical wisdom (phronesis).