The position Aristotle ascribes to Xenocrates is a bit more elusive.
Mr Xenophon ascribes his rising popularity to a “changing old order in politics”.
That theory ascribes gravity to the warping of space and time by matter and energy, much as a mattress sags under a sleeper.
"My intent is not to judge the specific meaning anyone ascribes to that symbol or declare someone's personally held view to be incorrect."
In the Metaphysics, Aristotle ascribes such a view to the Megarians:
This fallacy ascribes a causal relationship between two states or events on the basis of temporal succession.
Therefore, quantum mechanics ascribes different theoretical states to B, when B possesses, in fact, one real physical state.
Significantly, this also means that existence is not merely a concept that one ascribes to a property that pertains to essences that we analyse in extra-mental reality.
Modern criticism ascribes an important place to Saintré in the development of French prose fiction and also extols the grace, wit, sensibility, and realism of the writer.
Strawson considers how it is that one ascribes mental states to others and concludes that one cannot do this if we insist on divorcing mental states from the behaving body.
There is much to be said about this image of reason, which ascribes to reason the same exhaustiveness, dominance, and omnipresence that traditional theologies ascribe to God.
He ascribes some of the success of the earlier campaign to imagery, whether it was the blood-soaked horror of commercial whaling captured by Greenpeace, or the awe-inspiring acrobatics of whales.
He ascribes the growing strength of movements founded on conspiracy theories to factors including America's "junk food" media diet, the collapse of faith in institutions, and a pervasive loss of meaning.
Key criticisms of the method of reflective equilibrium have challenged the role it ascribes to moral intuitions, Rawls's incorporation of empirical facts (e.g., about human nature, such as the role of incentives in motivation), and its coherentism.
Commissive accounts of self-knowledge (see Section 2.3.2 above) also generally affirm transparency: Reflecting on the world generates commitment to a belief, desire, or intention, which one thereby also knows or self-ascribes (Falvey 2000; Moran 2001; Coliva 2016; Boyle forthcoming).
A sentence or statement or proposition that ascribes intrinsic properties to something is entirely about that thing; whereas an ascription of extrinsic properties to something is not entirely about that thing, though it may well be about some larger whole which includes that thing as part.
The strength of this intuition is used as motivation for adopting a view that ascribes parental responsibilities on the basis of causal involvement in the creation of a child (causal views) rather than a view that ascribes parental responsibilities only to those who voluntarily assent to them (voluntarist views).
In addition, Salmon endorsed Paul Humphreys’ objection that propensities cannot qualify as probabilities because their dispositional character ascribes them a peculiar asymmetry that goes in the opposite direction from that characterizing inverse probability, making the propensity theory inapplicable to Bayes’ rule (Humphreys 1985).
Not because it revives Mill’s idea that the truths of arithmetic are empirical generalizations, but because it ascribes to mathematics the same kind of hypothetico-deductive structure that the empirical sciences supposedly display, with axioms playing the part of theories and their mathematical consequences playing the part of observation-statements (or in Lakatos’s terminology, “potential falsifiers”).
Aristotle names Xenocrates in the Topics in connection with two ethical views: at II 6. 112a37–38 he ascribes to him the view that a happy man is one with a good soul, along with (perhaps) the claim that one's soul is one's daimon, whatever that means; at VII 1. 152a7–9 he ascribes to him an argument to the effect that the good life and the happy life are the same, employing as premises the claims that the good life and the happy life are both the most choosable (a little later, in 152a26–30, Aristotle objects to this argument).
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Aristotle names Xenocrates in the Topics in connection with two ethical views at II 6 112a37–38 he ascribes to him the view that a happy man is one with a good soul along with perhaps the claim that one's soul is one's daimon whatever that means at VII 1 152a7–9 he ascribes to him an argument to the effect that the good life and the happy life are the same employing as premises the claims that the good life and the happy life are both the most choosable a little later in 152a26–30 Aristotle objects to this argument