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📌Shiavault - a Vault of Shia Islamic Books Aristotelian Perspectives For Post-modern Reason (ii) Notes [^1] Basically, these are the conclusions obtained in the first part of this study: ‘Aristotelian Perspectives for Post-modern Reason (I). Phronesis, Scientific Rationality and Environmental Responsibility’. I have reserved the term ‘post-modern’ and derivatives, hyphenated, simply to refer to the time coming after the modern period.

I shall use the term ‘postmodern’ in reference to a given style of philosophy, with a tendency to the so-called weak thought, relativism and æstheticism. This type of thought is post-modern chronologically, but typically modern in content, for it is a reaction like so many others that have counterpointed the progress of the enlightened rationalist project (nominalist, relativist and romantic, nihilist, existentialist, vitalist and irrationalist currents, etc.).

The terms ‘actual’ and ‘Actual Age’ are used to designate a certain content for post-modern time, a different content, of course, from the merely postmodern, a content inspired in the notions of act, actuality, and action.

So, ‘Actual Age’ will be the name of a period, like ‘Modern Age’, or rather, far from any historicist interpretation, the name of a proposal to give content to the post-modern period, which may or may not be fulfilled [^2] I believe that it would also be correct to say that in its dynamics, nature discovers (to us) aspects of reality. [^3] In this section I shall use basically the conclusions drawn in a previous article: A.

Marcos (1997): ‘The Tension between Aristotle’s Theories and Uses of Metaphor’, Studies in History and Philosophy of Science, 28: 123-[^139]: In Marcos (1997), an attempt is made to interpret the Aristotelian theory of metaphor.

According to it, for Aristotle, metaphor would be a creative discovery of similarity, the same in science as in poetry: a discovery because in substances there already exists the possibility of their being seen as similar in some aspects, and creative because this possibility can only be brought into effect by the action of a cognizant being. There I stated that the formula ‘creative discovery’ was in the spirit but not in the letter of Aristotle’s texts.

Today, I think, nevertheless, that this formula is indeed also present in the letter: in Ethica Nicomachea (VI 2), Aristotle speaks of ‘aletheia praktike’, practical truth, but it could also be translated as discovery that is made, creative discovery.

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