Plato and Aristotle
Philosophy of Science
In his Posterior Analytics, Aristotle applies the hypothesis of the syllogism to logical and epistemological finishes. Logical information, he encourages, must be developed out of exhibitions. A show is a specific sort of syllogism, one whose premises can be followed back to rules that are valid, fundamental, all-inclusive, and promptly intuited. These first, plainly obvious standards are identified with the finishes of science as sayings are identified with hypotheses: the adages both require and clarify the realities that establish a science.
The record of science in Posterior Analytics is amazing. However, it looks to some extent, like any of Aristotle's logical works. Ages of researchers have attempted futile to discover in his works a solitary occasion of a decisive syllogism. Also, the entire history of logical undertaking contains no ideal occurrence of an expressive science.
Philosophy of mind
Aristotle viewed psychology as a piece of the common way of thinking, and he expounded much on the way of thinking of psyche. This material shows up in his moral compositions, in an efficient treatise on the idea of the spirit (De anima), and in various minor monographs on points, for example, sense-discernment, memory, rest, and dreams.
For Aristotle, the researcher, the spirit isn't—as it was in a portion of Plato's works—an outcast from a superior world poorly housed in a base body. Its relationship to a natural structure characterizes the spirit's very embodiment. Humans, as well as mammoths and plants, also have spirits, characteristic standards of creature and vegetable life. A spirit, Aristotle says, is "the fact of a body that has life," where life implies the limit for self-sustenance, development, and proliferation. On the off chance that one views a living substance as a composite of issue and structure, at that point, the spirit is the type of a characteristic—or, as Aristotle once in a while says, natural—body.