ARISTOTLE's ETHICS: ALL FOUR of THEM Peter L P Simpson
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Vocabulary of PHILOSOPHY Vocabulary of PHILOSOPHY Version 1.1 (Last Updated : Apr
- Institute for scientific and technical information - Vocabulary of PHILOSOPHY Vocabulary of PHILOSOPHY Version 1.1 (Last updated : Apr. 05, 2018) This resource contains 4435 entries grouped into 89 collections. Controlled vocabulary used for indexing bibliographical records for the "Philosophy" FRANCIS database (1972-2015, http://pascal-francis.inist.fr/ ). This vocabulary is browsable online at: https://www.loterre.fr Legend • Syn: Synonym. • →: Corresponding Preferred Term. • FR: French Preferred Term. • DE: German Preferred Term. • SC: Semantic Category. • DO: Domain. • URI: Concept's URI (link to the online view). This resource is licensed under a Creative Commons Attribution 4.0 International license: LIST OF ENTRIES List of entries English French Page • 10th century Xe siècle 176 • 11th - 13th centuries XIe - XIIIe siècles 176 • 11th century XIe siècle 176 • 12th -13th centuries XIIe - XIIIe siècles 176 • 12th century XIIe siècle 176 • 13th - 14th centuries XIIIe - XIVe siècles 176 • 13th - 15th centuries XIIIe - XVe siècles 176 • 13th century XIIIe siècle 176 • 14th - 15th centuries XIVe - XVe siècles 176 • 14th - 16th centuries XIVe - XVIe siècles 176 • 14th - 17th centuries XIVe - XVIIe siècles 176 • 14th century XIVe siècle 176 • 15th - 17th centuries XVe - XVIIe siècles 176 • 15th century XVe siècle 176 • 1656-1658 1656-1658 176 • 16th - 17th centuries XVIe - XVIIe siècles 176 • 16th - 18th centuries XVIe - XVIIIe siècles 176 • 16th - 20th centuries XVIe - XXe siècles 176 • 16th century XVIe siècle 176 • 1735-1985 1735-1985 -
7 Aristotle on Greatness of Soul
7 Aristotle on Greatness of Soul Roger Crisp n the recent revival of interest in Aristotelian ethics, relatively little attention has been paid to the virtue of greatness of soul (megalopsuchia). This is partly Ibecause of the focus on the more structurally central concepts of Aristotle’s theory, in particular happiness (eudaimonia) and virtue (aret¯e). But in fact a study of greatness of soul can reveal important insights into the overall shape of Aristotelian ethics, including the place of external goods and luck in the virtuous life, and the significance of “the noble” (to kalon). Further, Aristotle describes the great-souled person in more detail than any other, and calls greatness of soul a “sort of crown of the virtues” (NE IV.3.1124a1–2). Many have found aspects of the portrait of the great-souled person in the Nicomachean Ethics repellent or absurd, but that is no good reason for the student of Aristotle to shy away from it. In this chapter, I shall elucidate Aristotle’s account of greatness of soul, addressing some puzzles internal to that account and bringing out its place in, and implications for, the ethics of Aristotle and of those modern writers influenced by him. Greatness of Soul as a Virtue To understand greatness of soul as an Aristotelian virtue requires first understand- ing Aristotle’s conception of virtue itself. Aristotle distinguishes virtues into two classes – intellectual virtues and virtues of character – corresponding to distinct aspects of the human soul (NE I.13). Greatness of soul is a virtue of character, though, like all such virtues, it requires its possessor to have the intellectual virtue of practical wisdom (phron¯esis; NE VI.13). -
Aristotle and the Value of Tragedy Malcolm Heath
Aristotle and the Value of Tragedy Malcolm Heath This article explores Aristotle’s understanding of the value of tragedy. The primarily technical analyses of the Poetics are not sufficient for this purpose: they must be read in the context of Aristotle’s philosophical anthropology. An outline of Aristotle’s understanding of the structure of human motivation provides a framework within which to interpret his discussion of the uses of music, and in particular of music’s status as an intrinsically valuable component of cultivated Downloaded from leisure. Applying that model to tragedy requires an explanation of what motivates engagement with drama that evokes distressing affects. Aristotle’s account of musical katharsis, if read with sufficient attention to its structure and interpreted in the light of his analysis of pleasure, provides a solution. If the importance which Aristotle attaches to intrinsically valuable leisure activities is overlooked, it http://bjaesthetics.oxfordjournals.org/ is not possible to understand his conception of a good human life, or his aesthetics. What motivates human beings to invest time and effort in producing and consuming trag- edies? And how does that investment contribute to a characteristically human way of life? That is, what value attaches to the production and consumption of tragedies? Though Aristotle touches briefly on poetry’s roots in human nature at the beginning of Poetics 4, for the most part the existence of poetry and its diverse kinds is treated in the Poetics, not as an explanandum, but as the starting point for technical analyses of how poems, in their various kinds, are best composed. -
Catalogue of Titles of Works Attributed to Aristotle
Catalogue of Titles of works attributed by Aristotle 1 To enhance readability of the translations and usability of the catalogues, I have inserted the following bold headings into the lists. These have no authority in any manuscript, but are based on a theory about the composition of the lists described in chapter 3. The text and numbering follows that of O. Gigon, Librorum deperditorum fragmenta. PART ONE: Titles in Diogenes Laertius (D) I. Universal works (ta kathalou) A. The treatises (ta syntagmatika) 1. The dialogues or exoterica (ta dialogika ex terika) 2. The works in propria persona or lectures (ta autopros pa akroamatika) a. Instrumental works (ta organika) b. Practical works (ta praktika) c. Productive Works (ta poi tika) d. Theoretical works (ta the r tika) . Natural philosophy (ta physiologia) . Mathematics (ta math matika) B. Notebooks (ta hypomn matika) II. Intermediate works (ta metaxu) III. Particular works (ta merika) PART TWO: Titles in the Vita Hesychii (H) This list is organized in the same way as D, with two exceptions. First, IA2c “productive works” has dropped out. Second, there is an appendix, organized as follows: IV. Appendix A. Intermediate or Particular works B. Treatises C. Notebooks D. Falsely ascribed works PART THREE: Titles in Ptolemy al-Garib (A) This list is organized in the same way as D, except it contains none of the Intermediate or Particular works. It was written in Arabic, and later translated into Latin, and then reconstructed into Greek, which I here translate. PART FOUR: Titles in the order of Bekker (B) The modern edition contains works only in IA2 (“the works in propria persona”), and replaces the theoretical works before the practical and productive, as follows. -
Aeschynē in Aristotle's Conception of Human Nature Melissa Marie Coakley University of South Florida, [email protected]
University of South Florida Scholar Commons Graduate Theses and Dissertations Graduate School 3-20-2014 Aeschynē in Aristotle's Conception of Human Nature Melissa Marie Coakley University of South Florida, [email protected] Follow this and additional works at: https://scholarcommons.usf.edu/etd Part of the Philosophy Commons Scholar Commons Citation Coakley, Melissa Marie, "Aeschynē in Aristotle's Conception of Human Nature" (2014). Graduate Theses and Dissertations. https://scholarcommons.usf.edu/etd/4999 This Dissertation is brought to you for free and open access by the Graduate School at Scholar Commons. It has been accepted for inclusion in Graduate Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. Aeschynē in Aristotle’s Conception of Human Nature by Melissa M. Coakley A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy Department of Philosophy College of Arts and Science University of South Florida Major Professor: Joanne Waugh, Ph.D. Bruce Silver, Ph.D. Roger Ariew, Ph.D. Thomas Williams, Ph.D. Date of Approval: March 20, 2014 Keywords: Shame, Anaeschyntia, Aidōs, Aischynē, Ancient Greek Passions Copyright © 2014, Melissa M. Coakley DEDICATION This manuscript is dedicated to my husband Bill Murray and to my parents: Joan and Richard Coakley. Thank you for your endless support, encouragement, and friendship. To Dr. John P. Anton, I have learned from you the importance of having a “ton of virtue and a shield of nine layers for protection from the abysmal depths of vice.” Thank you for believing in me, my dear friend. -
Luck and Good Fortune in the Eudemian Ethics
Luck and Good Fortune in the EudemianEthics Kent Johnson Recentlythere has beensome discussion of Aristotle's treatmentof good for- tune(£\m>x;{a) in the penultimatechapter of the EudemianEthics. I Thereare two claims about this chapterI wish to challenge.One maintainsthat the use of the word tUXll (usuallytranslated as 'luck' or 'chance')in the EE is 'quite different' from Aristotle's theoretical discussion of luck, found in the Physics (Woods 1992,67). The other claim is that good fortune is a subspeciesof luck (Kenny 1992,ch. 5, esp.71 and 75). In challengingthese two views,I hopeto developan accountof Aristotle's true intent in this chapter.In the first part of this article I considerthe notion of luck asit is presentedin the Physicsand then argue that the discussionof luck in the EE accordswith this. In the secondpart I arguethat by the end of his discussionof good fortune in the EE, Aristotle doesnot consider good fortune to be any kind of luck at all. I. TuX1lin the Physicsand the EudemianEthics Woods 1992,166 denies that the useof 'luck' (tuX1l)in the EE agreeswith its usein the Physics,because in the PhysicstUX1l is usedin sucha way that 'to say that somethingoccurred by chancewill not be to give an explanation,but to deny that a general explanation is available'. Thus, there is 'no incompatibility betweensomething's occurring by chanceand its being caused',since chance is not a cause distinct from the four real causes(Woods 1992, 167). Instead, 'chanceoccurrences have the featurethat they fall underno law that holds uni- versallyor for the most part under the descriptionunder which theyare correctly said to occur by chance,though they will havesome explanation under another description'(166). -
Kronos 1-2018 Angielski 40 Do Internetu.Indd
Zurich Open Repository and Archive University of Zurich Main Library Strickhofstrasse 39 CH-8057 Zurich www.zora.uzh.ch Year: 2018 Mortality of the Soul and Immortality of the Active Mind (ΝΟΥΣ ΠΟΊΗΤΊΚÓΣ) in Aristotle. Some hints Ferber, Rafael Abstract: The paper gives (I) a short introduction to Aristotle’s theory of the soul in distinction to Plato’s and tries again (II) to answer the question of whether the individual or the general active mind of human beings is immortal by interpreting “When separated (ì)” (de An. III, 5, 430a22) as the decisive argument for the latter view. This strategy of limiting the question has the advantage of avoiding the probably undecidable question of whether this active is human or divine. The paper closes with an outlook (III) on the Christian belief in the resurrection of body and soul in a spiritual body ( ó) (1 Corinthians: 15, 44) by accentuating the ethical aspect of the belief in individual immortality as a “need of reason” (Vernunftbedürfnis) (Kant, Critique of Practical Reason, A 256–258). Posted at the Zurich Open Repository and Archive, University of Zurich ZORA URL: https://doi.org/10.5167/uzh-169760 Journal Article Published Version Originally published at: Ferber, Rafael (2018). Mortality of the Soul and Immortality of the Active Mind (ΝΟΥΣ ΠΟΊΗΤΊΚÓΣ) in Aristotle. Some hints. Kronos : philosophical journal, 7:132-140. VOLUME VII / 2018 / ISSN 2392-0963 Wawrzyniec Rymkiewicz, Szukalski – A Transgression in Search of Identity Stanisław Szukalski, Drawings André Laks, Articulating the De Motu Animalium. The Place of the Treatise within the Corpus Aristotelicum Claudia Baracchi, Unheard-of Friendship. -
AVERROES on CHANCE Introduction After Discussing
CHAPTER FOUR AVERROES ON CHANCE Introduction After discussing chance and determinism in Avicenna, we now turn to Averroes’ views. His theory of chance, like that of Avicenna, is based on Aristotle’s discussion in Physics II (195b31–200b8) and is expounded in his commentaries. Averroes thus explains chance in his three commentaries on the Physics, short, middle and long, but obviously his most detailed discussion is to be found in his Long Commentary on the Physics, since his long commentaries contain point for point analyses of Aristotle’s text. This commentary shall consti- tute the starting point for my study of Averroes’ views on chance. Passages from other works by the Commentator (as Averroes was known in medieval Latin philosophical circles) both commentaries and his original works, will complement this study. Following the order of Aristotle’s text, the Andalusian philosopher first considers and refutes his predecessors’ positions and then pre- sents his own solution. In discussing the meaning of chance for Aristotle, Averroes, as is his wont, discusses the views not only of Aristotle’s predecessors such as the Presocratics but also those of late Aristotelians and of Avicenna. Reversing the order of his argument, I shall start with his own position before presenting his criticism of his predecessors and drawing a comparison between his and Avicenna’s position. In view of the fact that Averroes’ commentaries were meant to expound and elucidate Aristotle’s philosophy, question arises whether his exposition reflects the true meaning of his text. However in gen- eral the issue of Aristotle’s own views and whether Averroes expo- sitions truly reflect those of Aristotle cannot be here discussed at length, because what Aristotle exactly meant has itself been the object of controversy and has engaged the interpretive efforts of commen- tators and scholars for centuries if not millennia. -
Aristotle's Theory of Practical Wisdom
¥ ARISTOTLE'S THEORY OF PRACTICAL WISDOM By YoSHlo FUJII Professor of Philosophy Aristotelian philosophy has been studied assiduously by scholars of the world for the last two thousand years. It seems that no Aristotelian stone has been left unturned and that nothing new can be said about the Stagirite in the sphere of philosophy and philology. But one can always expect to find a new angle, from which to study his outstanding works on philosophical problems. In any new undertaking, however, we should not follow the Scholastic formulae or the well-beaten path of Aristotelian study. What we are called upon to do today is to throw a new light on the incarnate system of Aristotelian philosophy evolved through following' its development rather than on his pre-harmonized system. This problem has been successfully dealt with by Prof. Werner Jaeger in his work, Aristoteles, Grueedlegueeg eil~er Geschich,te seileer L;fatwicklu,~g (Berlin, 1923). A. E. Taylor was quite right when he said, "If any of us henceforth ventures to make assertions about Aristotle without having taken Mr. Jaeger's fascinating work into account, he will at least be speaking very terribly at his own peril." I That development of Aristotelian philo- sophy seen in the studies effected on the Jaeger method has been followed and furthered largely by F. Solmsen and R. Walzer in both logical and ethical ficlds.2 1 myself have traced by this same method the history of Aristotle's metaphysical and epistemological developments in my work, Aristotelione Studies (in Japanese, Tokyo, 1940). Again in another treatise, The ~thics of Aristotle (in Japanese, Tokyo, 1951), I have endeavoured to survey and analyse the development and structure of the practical wisdom (~)Pb!)~alS) of Aristotle which constitutes the most fundamental concept of all the intellectual virtues. -
The Virtuous Person As Norm in Aristotle's Moral Theory
Fayetteville State University DigitalCommons@Fayetteville State University Government and History Faculty Working Papers College of Arts and Sciences Fall 2010 The irV tuous Person as Norm in Aristotle’s Moral Theory Gregory B. Sadler Fayetteville State University, [email protected] Follow this and additional works at: http://digitalcommons.uncfsu.edu/govt_hist_wp Recommended Citation Sadler, Gregory B., "The irV tuous Person as Norm in Aristotle’s Moral Theory" (2010). Government and History Faculty Working Papers. Paper 11. http://digitalcommons.uncfsu.edu/govt_hist_wp/11 This Article is brought to you for free and open access by the College of Arts and Sciences at DigitalCommons@Fayetteville State University. It has been accepted for inclusion in Government and History Faculty Working Papers by an authorized administrator of DigitalCommons@Fayetteville State University. For more information, please contact [email protected]. The Virtuous Person as Norm in Aristotle’s Moral Theory Gregory B. Sadler ([email protected]) Assistant Professor, Department of Government and History, Fayetteville State University (Draft in progress: not to be quoted from or cited without the author’s permission. Copyright 2008 by Gregory B. Sadler) Despite widespread and perennial tendencies towards oversimplification, both on the parts of philosophers and other academics or intellectuals, and on the parts of other people less explicitly concerned with and formed by academic and intellectual discourses and activities, our moral lives always remain irreducibly complex. Our moral theorizing, our attempts to provide more illumination, intelligibility, and consistency to our moral lives and their constitutive elements, takes place against the backdrop and within the context of this complexity. Whether explicitly and consciously articulated or only implicitly worked out through action and desire, whether closely focused on a particular situation, action, or choice or extended to questions and matters broader in scope, our practical reasoning is similarly situated. -
Educational Thoughts of Aristotle and Confucius
Educational Thoughts of Aristotle and Confucius JEONG-KYU LEE Korean Educational Development Institute Hongik University, Seoul ABSTRACT: This study examines the educational principles and aims of Aristotle and Confucius. Through a descriptive analysis, the research questions of the study are assessed . Both philosophers subscribed to the common educational principles that emphasize ethical education for building individual cultivation, social harmony, and the ideal state. The individual and social aims of education are: (a) to provide the proper m ethod of training the virtuous persons who have ideal characters through self-cultivation, and (b) to build the harmonious community and the good state through development of a gentleman or a noble man. On the other hand, differences include: Confucius emphasized his ethical and political principles without supporting the metaphysical and epistemological theories, which was unlike Aristotle's approach; he did not use a set of tools like Aristotle's Organon to justify his ethical a nd political thought. Finally, the article claims that Confucius generally stressed self cultivation through humanity and ritual, while Aristotle primarily emphasized self-actualization through habit and reason. RESUME: Cette etude examine de s principes d'education et des objectifs d'Aristotle et de Confucius. Les questions de la recherche sont evaluees a travers une analyse descriptive. Les deux philosophes souscrivent aux principes communs d'education qui mettent en valeur l'e ducation ethique dont le but primordial est de co nstruire la culture individuelle, l'harmonie sociale et l'etat ideal. Confucius soulignait des notions ethiques et politiques et n e supportait pas les theories metaphysiques et episte mologiques ce qui e tait different de l'approche d'Aristotle. -
Aristotle's Metaphysics / C.D.C
SUBSTANTIAL KNOWLEDGE ARISTOTLE’S METAPHYSICS SUBSTANTIAL KNOWLEDGE ARISTOTLE’S METAPHYSICS C.D.C. REEVE hackett publishing company, inc. indianapolis/cambridge Copyright © 2000 by Hackett Publishing Company, Inc. All rights reserved 06 05 04 03 02 01 00 1 2 3 4 5 6 7 8 For further information, please address: Hackett Publishing Company, Inc. P.O. Box 44937 Indianapolis, IN 46244-0937 www.hackettpublishing.com Cover and interior design by Abigail Coyle Cover photograph: "The Inheritance of Form." Reproduced by permission of the artist. Library of Congress Cataloging-in-Publication Data Reeve, C.D.C., 1948– Substantial knowledge : Aristotle's metaphysics / C.D.C. Reeve. p. cm. Includes bibliographical references and indexes. ISBN 0-87220-515-0 (cloth : alk. paper)—ISBN 0-87220-514-2 (pbk. : alk. paper) 1. Aristotle—Contributions in metaphysics. 2. Metaphysics. 3. Aristotle— Contributions in philosophy of substance. 4. Substance (Philosophy) I. Title. B491.M4 R44 2000 100'.92—dc21 99-052539 ISBN-13: 978-0-87220-515-4 (cloth) ISBN-13: 978-0-87220-514-7 (paper) eISBN: 978-1-60384-014-9 (ebook) For George and John not many behold God he is only for those of 100 percent pneuma —Zbigniew Herbert “Report from Paradise” TABLE of CONTENTS Introduction xiii Abbreviations of Aristotle’s Works xvii ONE PLATONISM 1 1.1 Separation 1 1.2 Platonic Forms 10 1.3 Problems with Platonic Forms 13 TWO SCIENTIFIC KNOWLEDGE 18 2.1 Aristotelian Sciences 18 2.2 Dialectic and First Principles 21 2.3 Natural Sciences 27 2.4 Natural and Theoretical Sciences 35 2.5