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Intellectualism in Aristotle David Keyt University of Washington, Keyt@U.Washington.Edu Binghamton University The Open Repository @ Binghamton (The ORB) The ocS iety for Ancient Greek Philosophy Newsletter 12-1978 Intellectualism in Aristotle David Keyt University of Washington, [email protected] Follow this and additional works at: https://orb.binghamton.edu/sagp Part of the Ancient History, Greek and Roman through Late Antiquity Commons, Ancient Philosophy Commons, and the History of Philosophy Commons Recommended Citation Keyt, David, "Intellectualism in Aristotle" (1978). The Society for Ancient Greek Philosophy Newsletter. 87. https://orb.binghamton.edu/sagp/87 This Article is brought to you for free and open access by The Open Repository @ Binghamton (The ORB). It has been accepted for inclusion in The Society for Ancient Greek Philosophy Newsletter by an authorized administrator of The Open Repository @ Binghamton (The ORB). For more information, please contact [email protected]. INTELLECTUALISM IN ARISTOTLE David Keyt University of Washington 1978 I When Aristotle returns to the topic of happiness at the end of the Nicoma­ chean Ethics (X.6-8) presumably to give us his final and best thoughts on the matter, he says that perfect happiness (he. teleia eudaimonia) is theoretical activity (the�retik� energeia), that happiness and contemplation (theoria) are coextensive, and that the life of reason (ho kata ton � bios), also called 1 the philosophic or theoretical life (I.5.1095bl9, �.E. I . 4. 1215bl-2, �passim), is the happiest life (X. 7.1177al2-18, 1178a4-8, 8.ll 78b7-32). He goes on to say that the life in accordance with the other excellence (ho kata tl!'n allen areten bios)--namely, the life in accordance with practical wisdom and moral virtue, elsewhere called the political or practical life (I. 5. 1095bl8, Pol. VII. 2.1324a40)-­ is the second happiest life (X. 8.1178a9-22). An'd he draws a sharp contrast between the activities that characterize the two lives: theoretical activity is leisured, aims at no end beyond its elf, and is loved for its own sake whereas practical ac­ tivity is unleisured, aims at an end (other than itself), and is not chosen for its own sake (X. 7.1177bl-26). As for the relation between the two sorts of activ­ ity, Aristotle implies that practical activity is merely a means to theoretical activity: " •••we work in order that we may have leisure and wage war in order that we_ may have peace" (X. 7 .1177b4-6). These remarks raise a major and well-known interpretive problem about Aris­ totle's· ethical ideal. and his conception of the best life for a man, for they seem to conflict with things he says earlier in the Nicomachean Ethics and elsewhere. They seem to conflict, in particular, with his account of the distinction between making (poiesis) and doing (praxis) and with the conclusion of the function argu­ ment. In distinguishing making and doing, Aristotle says that "the end of making is something different from the making, but not the end of doing; for good action (eupraxia) itself is� end" (VI.5.1140b6-7); and in arguing that the goodness of an action is unlike the goodness of a product of. one of the arts, he insists that for an act to be good it must be chosen for its own sake. The goodness of a pro­ duct of one of the arts (a shoe or a statue) is a quality of the work itself; but, Aristotle argues, the goodness of an act is not a quality of the act itself. Orte must also consider the agent's state of knowledge, his motive, and his character. For an act to be good it must be done with knowledge, it must be chosen and chosen for its own sake, and it must issue from a stable character (II.4.1105a26- b9). This account of good action appears to directly contradict Aristotle's statement in the tenth book of the Nicomachean Ethics that practical activity, in contrast to theoretical, aims at an end (other than itself) and is not chosen for its own sake. The conclusion of the function argument is that "the good for man turns out to be activity of·soul in accordance with virtue (kat' areten), and if there are sev­ eral virtues, in accordance with the best and most final" (or "tnost complete", teleiotatc§n)(I. 7.1098al6-'18). There are two interpretations of teleiotate arete. v v Dм E¤ ȣ%м м ΃dм tFʑ̥ гм Ȥ΄ '΅ Ĝ ȥ@Άʒм м м Пp Ɯ ͮȦм Oм ǟ м м qTEv ȧ6Ɲм Рŝ?ʓmŞм Ǭ¥̾gF ij м #ȨſÑм ¬Kм ˔%м ǭм ̿·ęм ! м ̂˕ ̃Lм м ΈǮм %Ήм Ί>м LJ̀ƞǯ<Йм ³ǰм &ȩ#м nм dм -´м $ ̄ʉм (м ̧́Dž м p м 8)Ɵм м Ơϭ<Ȫ*˖ Aм м ΋̅ `@! 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    ,1(70 THE FRAGMENTS OF ZENO AND CLEANTHES. ftonton: C. J. CLAY AND SONS, CAMBRIDGE UNIVERSITY PRESS WAREHOUSE, AVE MARIA LANE. ambriDse: DEIGHTON, BELL, AND CO. ltip&amp;gt;ifl: F. A. BROCKHAUS. #tto Hork: MACMILLAX AND CO. THE FRAGMENTS OF ZENO AND CLEANTHES WITH INTRODUCTION AND EXPLANATORY NOTES. AX ESSAY WHICH OBTAINED THE HARE PRIZE IX THE YEAR 1889. BY A. C. PEARSON, M.A. LATE SCHOLAR OF CHRIST S COLLEGE, CAMBRIDGE. LONDON: C. J. CLAY AND SONS, CAMBRIDGE UNIVERSITY PRESS WAREHOUSE. 1891 [All Rights reserved.] Cambridge : PBIXTKIi BY C. J. CLAY, M.A. AND SONS, AT THK UNIVERSITY PRKSS. PREFACE. S dissertation is published in accordance with thr conditions attached to the Hare Prize, and appears nearly in its original form. For many reasons, however, I should have desired to subject the work to a more under the searching revision than has been practicable circumstances. Indeed, error is especially difficult t&amp;lt;&amp;gt; avoid in dealing with a large body of scattered authorities, a the majority of which can only be consulted in public- library. to be for The obligations, which require acknowledged of Zeno and the present collection of the fragments former are Cleanthes, are both special and general. The Philo- soon disposed of. In the Neue Jahrbticher fur Wellmann an lofjie for 1878, p. 435 foil., published article on Zeno of Citium, which was the first serious of Zeno from that attempt to discriminate the teaching of Wellmann were of the Stoa in general. The omissions of the supplied and the first complete collection fragments of Cleanthes was made by Wachsmuth in two Gottingen I programs published in 187-i LS75 (Commentationes s et II de Zenone Citiensi et Cleaitt/ie Assio).
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  • Epictetus, Stoicism, and Slavery
    Epictetus, Stoicism, and Slavery Defense Date: March 29, 2011 By: Angela Marie Funk Classics Department Advisor: Dr. Peter Hunt (Classics) Committee: Dr. Jacqueline Elliott (Classics) and Dr. Claudia Mills (Philosophy) Funk 1 Abstract: Epictetus was an ex-slave and a leading Stoic philosopher in the Roman Empire during the second-century. His devoted student, Arrian, recorded Epictetus’ lectures and conversations in eight books titled Discourses, of which only four are extant. As an ex- slave and teacher, one expects to see him deal with the topic of slavery and freedom in great detail. However, few scholars have researched the relationship of Epictetus’ personal life and his views on slavery. In order to understand Epictetus’ perspective, it is essential to understand the political culture of his day and the social views on slavery. During his early years, Epictetus lived in Rome and was Epaphroditus’ slave. Epaphroditus was an abusive master, who served Nero as an administrative secretary. Around the same period, Seneca was a tutor and advisor to Nero. He was a Stoic philosopher, who counseled Nero on political issues and advocated the practice of clemency. In the mid to late first-century, Seneca spoke for a fair and kind treatment of slaves. He held a powerful position not only as an advisor to Nero, but also as a senator. While he promoted the humane treatment of slaves, he did not actively work to abolish slavery. Epaphroditus and Seneca both had profound influences in the way Epictetus viewed slaves and ex-slaves, relationships of former slaves and masters, and the meaning of freedom.
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    A STUDY ON DIKAIOSUNE AND EUDAIMONIA IN PLATO’S REPUBLIC A THESIS SUBMITTED TO THE GRADUATE SCHOOL OF SOCIAL SCIENCES OF MIDDLE EAST TECHNICAL UNIVERSITY BY EYLÜL ŞENTUNA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF SCIENCE IN THE DEPARTMENT PHILOSOPHY FEBRUARY 2012 i Approval of the Graduate School of Social Sciences _____________________ Prof. Dr. Meliha Altunışık Director I certify that this thesis satisfies all the requirements as a thesis for the degree of Master of Science of Philosophy. _____________________ Prof. Dr. Ahmet İnam Head of Department This is to certify that we have read this thesis and that in our opinion it is fully adequate, in scope and quality, as a thesis for the degree of Master of Science of Philosopy. _____________________ Prof. Dr. Ahmet İnam Supervisor Examining Committee Members Assoc. Prof. Ertuğrul R. TURAN (AU,PHIL) _____________________ Prof. Dr. Ahmet İNAM (METU,PHIL) ______________________ Assist. Prof. Elif ÇIRAKMAN (METU,PHIL) ______________________ ii I hereby declare that all information in this document has been obtained and presented in accordance with academic rules and ethical conduct. I also declare that, as required by these rules and conduct, I have fully cited and referenced all material and results that are not original to this work. Name, Last name : Eylül Şentuna Signature : iii ABSTRACT A STUDY ON DIKAOSUNE AND EUDAIMONIA IN PLATO’S REPUBLIC Şentuna, Eylül M.S., Department of Philosophy Supervisor: Prof. Dr. Ahmet İnam February 2012, 74 pages The aim of this study is to analyze the concept of dikaiosunê in Plato’s Republic with its main aspects.
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  • A Selection from the Discourses of Epictetus with the Encheiridion, by Epictetus
    The Project Gutenberg EBook of A Selection from the Discourses of Epictetus With the Encheiridion, by Epictetus This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.net Title: A Selection from the Discourses of Epictetus With the Encheiridion Author: Epictetus Release Date: January 9, 2004 [EBook #10661] Language: English *** START OF THIS PROJECT GUTENBERG EBOOK SELECTIONS FROM EPICTETUS *** Produced by Ted Garvin, David King, and the Online Distributed Proofreading Team A SELECTION FROM THE DISCOURSES OF EPICTETUS WITH THE ENCHEIRIDION TRANSLATED BY GEORGE LONG (Only George Long’s biographical sketch of Epictetus and the ENCHERIDION are included here for use in class. If you want to read The Discourses , go to http://www.gutenberg.org/ebooks/10661 Or just download the epub format (for use with iPad and other e-readers) from my site. Ukrit Patnoi) EPICTETUS. Very little is known of the life of Epictetus. It is said that he was a native of Hierapolis in Phrygia, a town between the Maeander and a branch of the Maeander named the Lycus. Hierapolis is mentioned in the epistle of Paul to the people of Colossae (Coloss. iv., 13); from which it has been concluded that there was a Christian church in Hierapolis in the time of the apostle. The date of the birth of Epictetus is unknown. The only recorded fact of his early life is that he was a slave in Rome, and his master was Epaphroditus, a profligate freedman of the Emperor Nero.
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  • Platonic and Stoic Passions in Philo of Alexandria Loren Kerns George Fox University, [email protected]
    Digital Commons @ George Fox University George Fox Evangelical Seminary 2013 Platonic and Stoic Passions in Philo of Alexandria Loren Kerns George Fox University, [email protected] Follow this and additional works at: http://digitalcommons.georgefox.edu/gfes Part of the Christianity Commons, and the Church History Commons Recommended Citation Kerns, Loren, "Platonic and Stoic Passions in Philo of Alexandria" (2013). George Fox Evangelical Seminary. Paper 6. http://digitalcommons.georgefox.edu/gfes/6 This Dissertation is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in George Fox Evangelical Seminary by an authorized administrator of Digital Commons @ George Fox University. Kings College London Platonic and Stoic Passions in Philo of Alexandria A Dissertation submitted to The School of Arts and Humanities In Candidacy for the Degree of Doctor of Philosophy Department of Theology and Religious Studies By Loren Kerns London, United Kingdom July 2013 Copyright by Loren Kerns, 2013 All rights reserved. Abstract Philo of Alexandria forged his theory of the soul and its passions while expositing the meaning of Torah. Though writing as a Jewish teacher and disciple of Moses, his biblical reflections display a strong orientation toward Middle-Platonic philosophy. On the topic of the soul and its passions, however, Philo also exhibits significant Stoic influence. The introduction notes Philo’s apparent incompatible use of both the complex Platonic and the monistic Stoic psychological models. After assessing the degree to which Philo understood 'passion' to be a type of Stoic impulse or opinion (chapter one), chapter two demonstrates that Philo consistently drew upon the Stoics’ depiction of all passions as irrational, excessive, and unnatural.
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  • The Birth of Belief, (PDF)
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