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By Enrique Dussel

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48 (1950) 465-477; muy importante: Fr. Nuyens, Ontwikke. lingsmomenten in de Zielkunde van Arístoteles, Amsterdam-Nimegue, 1939 (trad. al francés); J. Léonard, Le bonheur chez Aristote (Ac. ; Mémoire, t. 44, fasc. ,"L'idéal de la perfection humaine chez Aristote et l'évolution de sa noétique", en Míscellanea G. Galbiati (Fontes Ambrosiani, 25), Milán, 1951, I, pp. 79-95, I-III. Si hemos citado esta bibliografía de base, es porque creemos que en Aristóteles se encuentra el momento más crítico del pensamiento helénico.

Pensamos que el progreso ha sido, de hecho, irreversible en el mundo de los objetos materiales, es decir, los útiles, o instrumentos. Ese mundo instrumental se inventa o adquiere, se acumula, se transmite (aquí debemos rechazar la posición de Spengler, y aprobarla de Hegel o Toynbee). Perola historia de la técnica o la civilización no solamente no es la historia humana, sino que es en cierta manera su efecto. Hay concepciones ético-míticas, humanismos, que permitiendo a las técnicas llegar a un cierto desarrollo, les impiden continuar más adelante, lo que explica el estatismo y aun la aniquilación de las culturas de la India, China, Egipto, etc.

95 ss. 69 Edmond Barbotin. La théorie aristotélicienne de l'intellect d'après Théophraste, Lovaina. Inst. , 1954. Todas estas posiciones no concuerdan con la antigua interpretación de M. de Corte, en su La doctrine de l'intelligence chez Aristote, París, 1934. , La théorie de l'intellect d'apres Aristote et ses commentateurs, París, Vrin, 1953. 70 Véase, por ejemplo, Protrep. (Fragmenta Aristotelis, por Aemilius Heitz, París, Didot, 1859r: bivo" qewrhtikov" como la vida propia del alma. , la perfección última (o{per ei[nai to; qei'on).

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