Aristotle's Criticism of the Platonic Idea of the Good In
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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 (384-322 BCE)
Aristotle (384-322 BCE) The Pythagoreans, Socrates, and Plato attempted to reconcile an element of human freedom with material determinism and causal law. But the first major philosopher to argue convincingly for some indeterminism was probably Aristotle. This is despite the fact that he described a causal chain back to a prime mover or first cause, and he elaborated the four possible causes (material, efficient, formal, and final). In his Physics and Metaphysics Aristotle also said there were "accidents" caused by "chance(τυχή)." In his Physics, he clearly reckoned chance among the causes. Aristotle might have added chance as a fifth cause - an uncaused or self-caused cause - that happens when two causal chains come together by accident (συμβεβεκός). He noted that the early physicists found no place for chance among the causes. Aristotle knew that many decisions were quite predictable based on habit and character, but they were no less free if one's character itself and predictable habits were developed freely in the past and were changeable in the future. This was the view of Eastern philosophies and religions. Our karma has been determined by our past actions (even from past lives), and strongly influences our current actions, but we are free to improve our karma by future good actions. As a principal architect of the concept of causality, and the formulator of the four causes, Aristotle's statements on indefinite causes are perhaps his most significant contribution to freedom, in the world and in human decisions. In his Metaphysics, Aristotle makes the case for chance and uncaused causes (causa sui) and in the Nicomachean Ethics he shows our actions can be voluntary and "up to us" so that we can be morally responsible. -
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). -
Aristotle and the Privation Theory of Evil
Aristotle and the Privation Theory of Evil Jonathan J. Sanford, PhD Franciscan University of Steubenville [email protected] Though it conflicts with the standard narrative concerning the historical development of the privation theory of evil, it is nevertheless true that the notion that evil is not simply a privation but a privation of a due good has roots in Aristotle’s Metaphysics Theta. This book is Aristotle’s most complete account of being in the sense of actuality and potentiality, and its internal coherency and far reaching implications are often overlooked in commentaries on the Metaphysics, where most of the ink is spilled over books Zeta and Lambda. In this presentation I focus on Metaphysics Theta, chapter 9, draw upon some of the very fine work on this book of the Metaphysics which has been done in recent years, and try to lay out the case that a mature privation theory of evil is not simply compatible with Aristotle’s metaphysics but deployed therein and with profound implications for other areas of his thought. I. The Standard Narrative Before turning to the text of Metaphysics Theta 9, let’s consider a few features of what I identify as the standard narrative. It is Plotinus himself who emphasizes the distance of his own account from Aristotle’s when in Ennead II.4. 16, 3-8 he rejects the Aristotelian distinction between matter and privation. For Plotinus, matter itself is privation, and in Ennead I.8 matter is identified with evil. It is no secret that Aristotle maintains a notion of privation (steresis), and introduces it in Physics I.7 as one of the three principles (archai) of nature, describes its several senses in Metaphysics V.22 and examines it in the context of contrariety (enantiōsin) in 1 Metaphysics X.4. -
Chart on Aristotle's Nicomachean Ethics
Aristotle’s Nicomachean Ethics Aristotle: 384-322 B.C. The Human Good is the Souls’ Activity that Expresses Virtue for “ Political science spends most of its pains on making the citizens to be a certain character, viz. good and capable of noble acts” [1099: 27-32]. I. Prolegomena Action of the soul that expresses II. Virtues of Character: Books III-IV: reason is distinctive of human beings; Book 1: the excellent man’s function is to Book 2: The Virtues & express reason well (8). Excellence is of two kinds: intellectual & moral. Intellectual excellence is Responsibilities: The good is that which all things aim (1) Though happiness could be god- by birth and teaching (requires experience & time) and moral excellence given, it “comes as a result of comes about as a result of habit. Moral excellence does not arise in us by Virtue pertains only to voluntary feelings & actions. Determine the highest good since excellence and some process of nature; we are adapted by nature to receive them & are made perfect by habit; We forgive what is done non-voluntarily; what is everything is subordinate to it ; the learning or training, to be among the we become just by doing just acts, temperate by doing temperate acts, brave forced by something external is non-voluntary and highest good is political science (2) most god-like things; for that which is by doing brave acts [11031]. Habits distinguish between good & bad everything done by reason of ignorance is non- the prize end of excellence seem to be constitutions & between good & bad states. -
ARISTOTLE NICOMACHEAN ETHICS :Index
ARISTOTLE NICOMACHEAN ETHICS :Index. ARISTOTLE NICOMACHEAN ETHICS General Index ■ BOOK I ■ BOOK II ■ BOOK III ■ BOOK IV ■ BOOK V ■ BOOK VI ■ BOOK VII ■ BOOK VIII ■ BOOK IX ■ BOOK X file:///D|/Documenta%20Chatolica%20Omnia/99%20-%20Provv...20de%20las%20Categorias%20-%20ES/%23Ethics/0-Ethics.htm2006-05-30 09:57:39 ETHICS: BOOK I , Index. BOOK I Index CHAPTER 1 CHAPTER 2 CHAPTER 3 CHAPTER 4 CHAPTER 5 CHAPTER 6 CHAPTER 7 CHAPTER 8 CHAPTER 9 CHAPTER 10 CHAPTER 11 CHAPTER 12 CHAPTER 13 file:///D|/Documenta%20Chatolica%20Omnia/99%20-%20Provvi...20de%20las%20Categorias%20-%20ES/%23Ethics/1-Ethics0.htm2006-05-30 09:57:40 ETHICS: BOOK II , Index. BOOK II Index CHAPTER 1 CHAPTER 2 CHAPTER 3 CHAPTER 4 CHAPTER 5 CHAPTER 6 CHAPTER 7 CHAPTER 8 CHAPTER 9 file:///D|/Documenta%20Chatolica%20Omnia/99%20-%20Provvi...20de%20las%20Categorias%20-%20ES/%23Ethics/1-Ethics1.htm2006-05-30 09:57:40 ETHICS: BOOK III , Index. BOOK III Index CHAPTER 1 CHAPTER 2 CHAPTER 3 CHAPTER 4 CHAPTER 5 CHAPTER 6 CHAPTER 7 CHAPTER 8 CHAPTER 9 CHAPTER 10 CHAPTER 11 CHAPTER 12 file:///D|/Documenta%20Chatolica%20Omnia/99%20-%20Provvi...20de%20las%20Categorias%20-%20ES/%23Ethics/1-Ethics2.htm2006-05-30 09:57:40 ETHICS: BOOK IV , Index. BOOK IV Index CHAPTER 1 CHAPTER 2 CHAPTER 3 CHAPTER 4 CHAPTER 5 CHAPTER 6 CHAPTER 7 CHAPTER 8 CHAPTER 9 file:///D|/Documenta%20Chatolica%20Omnia/99%20-%20Provvi...20de%20las%20Categorias%20-%20ES/%23Ethics/1-Ethics3.htm2006-05-30 09:57:40 ETHICS: BOOK V , Index. BOOK V Index CHAPTER 1 CHAPTER 2 CHAPTER 3 CHAPTER 4 CHAPTER 5 CHAPTER 6 CHAPTER 7 CHAPTER 8 CHAPTER 9 CHAPTER 10 CHAPTER 11 file:///D|/Documenta%20Chatolica%20Omnia/99%20-%20Provvi...20de%20las%20Categorias%20-%20ES/%23Ethics/1-Ethics4.htm2006-05-30 09:57:41 ETHICS: BOOK VI , Index. -
The Highest Good and the Best Activity: Aristotle on the Well-Lived Life" (2011)
Loyola University Chicago Loyola eCommons Master's Theses Theses and Dissertations 2011 The Highest Good and the Best Activity: Aristotle on the Well- Lived Life Philip William Bauchan Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_theses Part of the Ethics in Religion Commons Recommended Citation Bauchan, Philip William, "The Highest Good and the Best Activity: Aristotle on the Well-Lived Life" (2011). Master's Theses. 514. https://ecommons.luc.edu/luc_theses/514 This Thesis is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Master's Theses by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 2011 Philip William Bauchan LOYOLA UNIVERSITY CHICAGO THE HIGHEST GOOD AND THE BEST ACTIVITY: ARISTOTLE ON THE WELL-LIVED LIFE A THESIS SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS PROGRAM IN PHILOSOPHY BY PHILIP WILLIAM BAUCHAN CHICAGO, ILLINOIS AUGUST 2011 When zeroing in on the primary points in the Nicomachean Ethics at which Aristotle explicitly discusses the nature of eudaimonia , Book I.1-5; 7 and Book X.7-8 are always singled out as the most crucial sections. While the entire text is filled with discussions that variably shine light on how Aristotle conceives of eudaimonia , it is the aforementioned passages that must be fully addressed and accounted for in any study of this topic. -
117 Aristotle on Focal Meaning and the Unity of Science MICHAEL T
Aristotle on Focal and the Meaning Unity of Science MICHAEL T. FEREJOHN This study owes its impetus to a group of suggestions put forward by G. E. L. Owen in his 1960 article, "Logic and Metaphysics in Some Earlier Works of Aristotle".' In that work, Owen gives predominantly textual arguments for the chronological scheme represented by the following three theses. (I) In the earliest works of the Corpus (including those treatises which comprise the Organon), Aristotle was convinced that the verb "to be" [E'LvotL]and its cognates were ambiguous expressions, and that this ambiguity foredoomed the Platonic and Academic program of constructing a single, unified, and all-encompassing science of Being. (II) During an intermediate stage of Aristotle's development (represented by the seventh book of the Eudemian Ethics), he regularly noticed and worked with the possibility of systematic, or non-accidental, ambiguity, though he did not view this possibility as having any bearing on his negative claim in (I). (III) In Metaphysics F2, which reports his mature views on this subject, Aristotle finally struck upon the discovery that the verb "to be" itself was a case of systematic ambiguity (of a sort which Owen labels focal meaning ambiguity). Moreover, this discovery influenced him to reverse his previous estimation of the prospects for a universal science, and even to resurrect in the Metaphysicsthe Platonic program that he himself had dismissed as futile in his earlier works. Most of what I have to say concerns (III). What will be at issue, however, is not its truth. That matter is put beyond serious dispute by the relatively plain structure of Metaphysics F2.