The subject of the Posterior Analytics is epistêmê.
Still, there is room for a distinction between epistêmê and technê.
Plato obviously thinks tekhnê incidental to a serious discussion of epistêmê.
Later in Republic VI there is a connection—of a different sort—between technê and epistêmê.
There is no distinction between epistêmê as theoretical knowledge and technê as mere craft or skill.
Its contribution is incomplete because science (epistêmê) employs arguments which are more than mere deductions.
Because epistêmê and technê are discussed extensively elsewhere in this encyclopedia, the discussion is kept brief.
In Plato’s dialogues the relation between knowledge (epistêmê) and craft or skill (technê) is complex and surprising.
Socrates emphasizes that learning an epistêmê — what we would call a field of knowledge — entails care, diligence, and practice.
If after this introduction we did not expect to find a very great difference between epistêmê and technê, we would not be disappointed.
In some dialogues, craft (technê) and knowledge (epistêmê) seem interchangeable in much the same way as in Xenophon’s Socratic dialogues.
This crude description enables them to pick out a wide kind to divide (knowledge, epistêmê), and to take a number of steps in the division.
Such features, suggests Aristotle, are those captured in the essence-specifying definitions used in science (again in the broad sense of epistêmê).
Dialectic, like science (epistêmê), trades in logical inference; but science requires premises of a sort beyond the scope of ordinary dialectical reasoning.
Still, we can recognize a secondary sense of epistêmê, since Aristotle in some contexts uses epistêmê although the strict conditions do not hold.
By making explicit the role of opinion in dealing with contingent reality, Aristotle has marked the fundamental difference between epistêmê, as scientific knowledge, and technê.
He further insists that science (epistêmê)—a comparatively broad term in his usage, since it extends to fields of inquiry like mathematics and metaphysics no less than the empirical sciences—not only reports the facts but also explains them by displaying their priority relations (APo. 78a22–28).
All three theses might seem contentious today. (1) seems to allude to Phaedo 100e’s notorious thesis about the role of the Form of F-ness in any x’s being F—that x is F “by the Form of F-ness.” (2) looks contentious because it implies (3); and (3) brings me to a second question about 142a–145e (which is also an important question about the whole dialogue): What is the meaning of the Greek word that I am translating as “knowledge,” epistêmê?
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All three theses might seem contentious today 1 seems to allude to Phaedo 100es notorious thesis about the role of the Form of F-ness in any xs being F—that x is F by the Form of F-ness 2 looks contentious because it implies 3 and 3 brings me to a second question about 142a–145e which is also an important question about the whole dialogue What is the meaning of the Greek word that I am translating as knowledge epistêmê