Unlike the work of Plato, his so-called “exoteric” works, addressed to the general public, have been lost and only a few fragments remain. Instead, we have bequeathed the “esoteric” works that he developed for his courses, doors inside the Lyceum.
Andronicus of Rhodes, around 60 B.C. made a compilation of Aristotle's works. The work of organizing the work led to the assumption that Aristotle had been a systematic thinker who developed a definite thought from the first works. In this way, it is counterbalanced with Plato, whose work shows a permanent evolutionary process. It was only in the 20th century that W Jaeger demonstrated that this had not been the case and that, on the contrary, Aristotle's thought was also the product of an evolutionary process. Like Plato, Aristotle was a permanent seeker and always open to reviewing his own ideas.
Logical Treatises:
Categories, About Interpretation, Analytical, Topical, Ssophistic Refutations.
Physics (eight treatises), About Heaven, About Generation and Corruption, Meterological, About Soul, History of Animals, About Parts of Animals.
Catroce treatises on the “first philosphophy” and that Andronicus decided to place behind the physicists (hence his name): meta ta physika
Ethics to Eudemo, Ethics to Nicomaco, Great morale and Politics.
Rhetoric and Poetics (incomplete)
Unlike Plato, whose work had a clear moral and political intent, Aristotle's project has a scientific objective. These motivations were theoretical:
Adjusting the deficiencies in the Platonic theory of Ideas: Aristotle may have sought to perfect Platonism definitively (as opposed to the mathematical versions of Eupeusipus and Jenocrates).
Develop a method: continuing the tradition of the Jonian philosophers, interest is focused on the empirical.