Search results for 'Aristotle Ethics' (try it on Scholar)

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  1. Francis Aristotle, C. Macpherson & Whittingham (1854). Aristotle on Pleasure a Translation of Part of the Seventh Book of the Nicomachean Ethics. With Notes. Francis Macpherson.
     
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  2. Thomas Aristotle, Robert Taylor & Wilks (1811). The Great, and Eudemian, Ethics, the Politics, and Economics, of Aristotle. Translated From the Greek. Printed for the Translator, ... By Robert Wilks,.
     
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  3. J. A. Aristotle, D. P. Smith & Chase (1911). The Nicomachean Ethics of Aristotle. Dent.
     
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  4.  61
    Aristotle (2012). Nicomachean Ethics. Courier Dover Publications.
    Aristotle identifies the goal of life as happiness and discusses its attainment through the contemplation of philosophic truth.
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  5.  79
    Aristotle (1998). Nicomachean Ethics. Dover Publications.
    Aristotle identifies the goal of life as happiness and discusses its attainment through the contemplation of philosophic truth.
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  6.  40
    Joe Sachs, Aristotle -- Ethics. Internet Encyclopedia of Philosophy.
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    Georgios Anagnostopoulos (1994). Aristotle on the Goals and Exactness of Ethics. Monograph Collection (Matt - Pseudo).
    Philosophers as diverse as Socrates, Plato, Spinoza, and Rawls have sometimes argued that ethics can be an exact discipline whose propositions can match the exactness we associate with mathematics. Yet for Aristotle, knowledge of ethical matters is essentially inexact, and his perceptive criticisms of the Socratic-Platonic ideal of ethical knowledge and its metaphysical presuppositions remain of enduring interest to contemporary moral theorists. Georgios Anagnostopoulos offers the most systematic and comprehensive critical examination to date of Aristotle's views on (...)
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  8. Rosalind Hursthouse (1979). Aristotle, 'Ethics'.
     
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  9.  62
    Susanne Bobzien (2014). Aristotle’s Nicomachean Ethics 3.5, 1113b7-8 and Free Choice. In R. Salles P. Destree (ed.), What is up to us? Studies on Causality and Responsibility in Ancient Philosophy. Academia Verlag
    ABSTRACT: This is a short companion piece to my ‘Found in Translation – Aristotle’s Nicomachean Ethics III.5 1113b7-8 and its Reception’ in which I examine in close textual analysis the philosophical question whether these two lines from the Nicomachean Ethics provide any evidence that Aristotle discussed free choice – as is not infrequently assumed. The result is that they do not, and that the claim that they do tends to be based on a mistranslation of (...)
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  10.  86
    Gabriel Richardson Lear (2005). Happy Lives and the Highest Good: An Essay on Aristotle's "Nicomachean Ethics". Princeton University Press.
    Gabriel Richardson Lear presents a bold new approach to one of the enduring debates about Aristotle's Nicomachean Ethics: the controversy about whether it coherently argues that the best life for humans is one devoted to a single activity, namely philosophical contemplation. Many scholars oppose this reading because the bulk of the Ethics is devoted to various moral virtues--courage and generosity, for example--that are not in any obvious way either manifestations of philosophical contemplation or subordinated to it. They (...)
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  11. Gregory Salmieri (2009). Aristotle’s Non-‘Dialectical’ Methodology in the Nicomachean Ethics. Ancient Philosophy 29 (2):311-335.
    The Nicomachean Ethics is generally thought to be a “dialectical” work, aimed at resolving aporia in a set of endoxa, which it takes as its starting-point. I argue that Aristotle’s aim in the treatise is, rather, to produce definitions of key ethical terms, and that his starting-points are limited to evaluative and discriminative judgments of a certain sort, which are demanded by the nature of the discipline and are not endoxa. I discuss also how the definitions are reached (...)
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  12. Nancy Sherman (ed.) (1999). Aristotle's Ethics Critical Essays. Rowman & Littlefield Publishers.
    The ethics of Aristotle , and virtue ethics in general, have enjoyed a resurgence of interest over the past few decades. Aristotelian themes, with such issues as the importance of friendship and emotions in a good life, the role of moral perception in wise choice, the nature of happiness and its constitution, moral education and habituation, are finding an important place in contemporary moral debates. Taken together, the essays in this volume provide a close analysis of central (...)
     
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  13. James J. Walsh (1967). Aristotle's Ethics: Issues and Interpretations. Belmont, Calif.,Wadsworth Pub. Co..
    On the nature of Aristotle's Ethics, by R. A. Gauthier.--Reason, happiness, and goodness, by F. Siegler.--The nature of aims, by J. Dewey.--Thought and action in Aristotle, by G. E. M. Anscombe.--On forgetting the difference between right and wrong, by G. Ryle.--Aristotle and the punishment of psychopaths, by V. Haksar.--Suggested further readings (p. 121-123).
     
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  14. Susanne Bobzien (2013). Found in Translation: Aristotle’s Nicomachean Ethics 3.5, 1113b7-8 and its Reception. Oxford Studies in Ancient Philosophy 45 (2):103-148.
    ABSTRACT: This paper is distinctly odd. It demonstrates what happens when an analytical philosopher and historian of philosophy tries their hand at the topic of reception. For a novice to this genre, it seemed advisable to start small. Rather than researching the reception of an author, book, chapter, section or paragraph, the focus of the paper is on one sentence: Aristotle’s Nicomachean Ethics 3.5, 1113b7-8. This sentence has markedly shaped scholarly and general opinion alike with regard to (...)’s theory of free will. In addition, it has taken on a curious life of its own. Part one of the paper examines the text itself. Part two explores its reception from antiquity to the present day, including present-day popular culture, later ancient, Byzantine, Arabic, Latin Medieval, Renaissance, Victorian and contemporary scholarship. There are some surprises on the way. (The paper also serves as an introduction to the reception of the Nicomachean Ethics from its beginnings to the present.). (shrink)
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  15. Uri D. Leibowitz (2013). Particularism in Aristotle's Nicomachean Ethics. Journal of Moral Philosophy 10 (2):121-147.
    In this essay I offer a new particularist reading of Aristotle’s Nicomachean Ethics. I argue that the interpretation I present not only helps us to resolve some puzzles about Aristotle’s goals and methods, but it also gives rise to a novel account of morality—an account that is both interesting and plausible in its own right. The goal of this paper is, in part, exegetical—that is, to figure out how to best understand the text of the Nicomachean (...). But this paper also aims to contribute to the current exciting and controversial debate over particularism. By taking the first steps towards a comprehensive particularist reading of Aristotle’s Ethics I hope to demonstrate that some of the mistrust of particularism is misplaces and that what is, perhaps, the most influential moral theory in the history of philosophy is, arguably, a particularist moral theory. (shrink)
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  16. John Milliken (2006). Aristotle's Aesthetic Ethics. Southern Journal of Philosophy 44 (2):319-339.
    It is sometimes asked whether virtue ethics can be assimilated by Kantianism or utilitarianism, or if it is a distinct position. A look atAristotle’s ethics shows that it certanly can be distinct. In particular, Aristotle presents us with an ethics of aesthetics in contrast to themore standard ethics of cognition: A virtuous agent identifies the right actions by their aesthetic qualities. Moreover, the agent’s concernwith her own aesthetic character gives us a key to the important (...)
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  17.  4
    Andreas Vakirtzis (2015). Mimesis, Friendship, and Moral Development in Aristotle’s Ethics. Rhizomata 3 (2).
    The significance of imitation for moral development during childhood, in Aristotle’s ethics, has been recognized and studied. However, what role does imitation play in the morally mature agent’s character development? In this paper, I argue that moral development is possible for the advanced moral agent, when she imitates her character-friend. But the mature agent’s imitation is of a thoroughly different type than the imitation of the young moral agent; the mature imitation mechanism is selective and interpretative. The agent (...)
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  18.  58
    Karen Nielsen (2007). Dirtying Aristotle's Hands? Aristotle's Analysis of 'Mixed Acts' in the Nicomachean Ethics III, 1. Phronesis 52 (3):270-300.
    The analysis of 'mixed acts' in Nicomachean Ethics III, 1 has led scholars to attribute a theory of 'dirty hands' and 'impossible oughts' to Aristode. Michael Stocker argues that Aristode recognizes particular acts that are simultaneously 'right, even obligatory', but nevertheless 'wrong, shameful and the like'. And Martha Nussbaum commends Aristotle for not sympathizing 'with those who, in politics or in private affairs, would so shrink from blame and from unacceptable action that they would be unable to take (...)
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  19.  55
    John M. Armstrong (2006). Review of Gabriel Richardson Lear, Happy Lives and the Highest Good: An Essay on Aristotle’s Nicomachean Ethics (Princeton University Press, 2004). [REVIEW] Ancient Philosophy 26 (1):206–209.
    I review Gabriel Richardson Lear's excellent essay on Aristotle’s conception of the human good. She solves some long-standing problems in the interpretation of Aristotle’s ethics by drawing on resources in his natural philosophy and Plato’s conception of love. Her interpretation is a compelling and, to my mind, largely true account of Aristotle’s view. In this review, I summarize the book's main argument and then explain two fundamental points on which I have concerns.
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  20.  4
    Aristide Tessitore (1996). Reading Aristotle's Ethics: Virtue, Rhetoric, and Political Philosophy. State University of New York Press.
    Presents the Nicomachean Ethics as a work of political philosophy, emphasizing the interplay between its practical political concerns and its underlying philosophic perspective and arguing that it is rhetorical in the precise Aristotelian meaning of the term.
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  21.  1
    F. M. Cornford (1900). The Ethics of Aristotle. Methuen.
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  22. Henry W. Chandler & Aristotle (1859). A Paraphrase of the Nicomachean Ethics of Aristotle. H. Hammans ..
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  23. Robert Grosseteste, H. Paul F. Aspasius, Michael, Aristotle & Mercken (1991). The Greek Commentaries on the Nicomachean Ethics of Aristotle in the Latin Translation of Robert Grosseteste, Bishop of Lincoln.
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  24. Thaddeus Metz (2012). Ethics in Aristotle and in Africa: Some Points of Contrast. Phronimon 13 (2):99-117.
    In this article I compare and, especially, contrast Aristotle’s conception of virtue with one typical of sub-Saharan philosophers. I point out that the latter is strictly other-regarding, and specifically communitarian, and contend that the former, while including such elements, also includes some self-regarding or individualist virtues, such as temperance and knowledge. I also argue that Aristotle’s conception of human excellence is more attractive than the sub-Saharan view as a complete account of how to live, but that the African (...)
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  25. Richard Bodeus (1993). The Political Dimensions of Aristotle's Ethics. State University of New York Press.
     
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  26. Robert Heinaman (2003). Plato and Aristotle's Ethics. Monograph Collection (Matt - Pseudo).
     
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  27.  5
    C. J. Rowe & R. J. Sullivan (1979). Morality and the Good Life: A Commentary on Aristotle's Nicomachean Ethics. Journal of Hellenic Studies 99:179.
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  28. J. L. Ackrill (1973). Aristotle's Ethics. Tijdschrift Voor Filosofie 35 (3):635-636.
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  29. Thomas W. Smith (2001). Revaluing Ethics: Aristotle's Dialectical Pedagogy. State University of New York Press.
    Challenges influential interpretations of Aristotelian ethical and political philosophy.
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  30.  68
    Roopen N. Majithia (2006). Function, Intuition and Ends in Aristotle's Ethics. Ethical Theory and Moral Practice 9 (2):187 - 200.
    This essay attempts to show why deliberation is not of ends for Aristotle, not only because deliberation is concerned with means, but because ends are grasped by wish. Such wishing, I argue, is a form of rational intuition that is non-discursive and analogous to seeing and therefore not at all like the discursive thought involved in deliberation. Such a reading also helps shed light on the nature of contemplation and therefore on happiness in Aristotle.
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  31.  90
    Catherine Osborne (2007). Happy Lives and the Highest Good: An Essay on Aristotle's Nicomachean Ethics – Gabriel Richardson Lear. [REVIEW] Philosophical Investigations 30 (1):92–96.
  32.  3
    Samuel Hunter Baker (2015). C.D.C. Reeve , Aristotle on Practical Wisdom: Nicomachean Ethics VI . Reviewed By. Philosophy in Review 35 (2):106-108.
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  33. Maria Magoula Adamos (2009). Aristotle's View on Virtue in the Nicomachean Ethics. In J. Graper Hernandez (ed.), Themes in Ancient and Modern Philosophy. Kendall Hunt
  34. James H. Hyslop (1903). The Ethics of the Greek Philosophers, Socrates, Plato and Aristotle. Higgins.
     
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  35. J. C. Roberts (1990). The Influence of Aristotle on Late Medieval Ethics a Study of the Treatise de Via Paradisi by Remigio de Girolami O. P.
     
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  36.  30
    Nachoem M. Wijnberg (2000). Normative Stakeholder Theory and Aristotle: The Link Between Ethics and Politics. [REVIEW] Journal of Business Ethics 25 (4):329 - 342.
    Stakeholder theory is an important part of modern business ethics. Many scholars argue for a normative instead of an instrumental approach to stakeholder theory. Recent examples of such an approach show that problems appear with respect to the ethical foundation as well as the specification of the norms and the relation between corporate and individual responsibilities. This paper argues for the relevance of Aristotle's ideas on ethics and politics, and especially the link between them, for stakeholder theory. (...)
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  37. Sarah Broadie (1991). Ethics with Aristotle. Oxford University Press.
    In this incisive study Sarah Broadie gives an argued account of the main topics of Aristotle's ethics: eudaimonia, virtue, voluntary agency, practical reason, akrasia, pleasure, and the ethical status of theoria. She explores the sense of "eudaimonia," probes Aristotle's division of the soul and its virtues, and traces the ambiguities in "voluntary." Fresh light is shed on his comparison of practical wisdom with other kinds of knowledge, and a realistic account is developed of Aristototelian deliberation. The concept (...)
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  38.  97
    C. D. C. Reeve (1992). Practices of Reason: Aristotle's Nicomachean Ethics. Oxford University Press.
    This book is an exploration of the epistemological, metaphysical, and psychological foundations of the Nicomachean Ethics. In a striking reversal of current orthodoxy, Reeve argues that scientific knowledge (episteme) is possible in ethics, that dialectic and understanding (nous) play essentially the same role in ethics as in an Aristotelian science, and that the distinctive role of practical wisdom (phronesis) is to use the knowledge of universals provided by science, dialectic, and understanding so as to best promote happiness (...)
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  39. Fred D. Miller Jr (2003). Aristotle: Ethics and Politics. Ancient Philosophy 1 (8.1218):184.
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  40.  16
    David Bostock (2000). Aristotle's Ethics. Oxford University Press.
    In this fascinating introduction, David Bostock presents a fresh perspective on one of the great classics of moral philosophy: Aristotle's Nicomachaen Ethics. He argues that it is, and deserves to be, Aristotle's most widely studied work, for much of what it has to say is still important for today's debate on the problems of ethics. Here, Bostock guides the reader through explanations and evaluations of all the main themes of the work, exploring questions of interpretation and (...)
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  41.  99
    J. O. Urmson (1988). Aristotle's Ethics. B. Blackwell.
    Introduces Aristotle's writings on ethics, and discusses character, intelligence, pleasure, and friendship.
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  42.  96
    Richard Kraut (ed.) (2006). The Blackwell Guide to Aristotle's Nicomachean Ethics. Blackwell Pub..
    The Blackwell Guide to Aristotle’s Nicomachean Ethics illuminates Aristotle’s ethics for both academics and students new to the work, with sixteen newly commissioned essays by distinguished international scholars. The structure of the book mirrors the organization of the Nichomachean Ethics itself. Discusses the human good, the general nature of virtue, the distinctive characteristics of particular virtues, voluntariness, self-control, and pleasure.
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  43.  26
    Mathew Lu (2013). Getting Serious About Seriousness: On the Meaning of Spoudaios in Aristotle’s Ethics. Proceedings of the American Catholic Philosophical Association 87:285-293.
    In the following paper I discuss the under-appreciated role that the concept of the morally serious person plays in Aristotle’s moral philosophy. I argue that the conventional English rendering of spoudaios as “good” has a tendency to cut us off from important nuances in Aristotle’s consideration of the virtuous person. After discussing aspects of his use of the concept in the Nicomachean Ethics and the Politics I dismiss a misunderstanding of seriousness as a kind of morally indifferent (...)
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  44.  47
    Eugene Garver (2006). Confronting Aristotle's Ethics: Ancient and Modern Morality. University of Chicago Press.
    What is the good life? Posing this question today would likely elicit very different answers. Some might say that the good life means doing good—improving one’s community and the lives of others. Others might respond that it means doing well—cultivating one’s own abilities in a meaningful way. But for Aristotle these two distinct ideas—doing good and doing well—were one and the same and could be realized in a single life. In Confronting Aristotle’s Ethics, Eugene Garver examines (...)
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  45. Michael Pakaluk (2005). Aristotle's Nicomachean Ethics: An Introduction. Cambridge University Press.
    This is an engaging and accessible introduction to the 'Nicomachean Ethics', Aristotle's great masterpiece of moral philosophy. Michael Pakaluk offers a thorough and lucid examination of the entire work, uncovering Aristotle's motivations and basic views while paying careful attention to his arguments. The chapter on friendship captures Aristotle's doctrine with clarity and insight, and Pakaluk gives original and compelling interpretations of the Function Argument, the Doctrine of the Mean, courage and other character virtues, Akrasia, and the (...)
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  46.  45
    Gerard J. Hughes (2001). Routledge Philosophy Guidebook to Aristotle on Ethics. Routledge.
    Hughes explains the key elements in Aristotle's Nichomachaean Ethics terminology and highlights the controversy regarding the interpretations of his writings. He carefully explores each section of the text, and presents a detailed account of the problems Aristotle was trying to address. Hughes also examines the role that Aristotle's ethics continue to play in contemporary moral philosophy by comparing and contrasting his views with those widely held today.
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  47.  41
    Anthony Kenny (1978). The Aristotelian Ethics: A Study of the Relationship Between the Eudemian and Nicomachean Ethics of Aristotle. Clarendon Press.
    A study of the relationship between the Eudemian and Nichomachean Ethics of Aristotle.
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  48. Tom Angier (2010). Techne in Aristotle's Ethics: Crafting the Moral Life. Continuum.
    'By identifying the extent to which Aristotle's thinking about ethics was shaped by notions drawn from the crafts Angier has thrown new light on a surprising number of topics and has deepened our understanding of tensions within Aristotle's thought. It is by now a rare achievement to have said something new, true and important about Aristotle.' -- Alasdair MacIntyre, Emeritus Professor of Philosophy, University of Notre Dame, USA.
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  49.  44
    István Pieter Bejczy (ed.) (2008). Virtue Ethics in the Middle Ages: Commentaries on Aristotle's Nicomachean Ethics, 1200 -1500. Brill.
    This collection surveys the tradition of medieval commentaries on Aristotle's Nicomachean Ethics from its thirteenth-century origins to the fifteenth century, ...
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  50.  28
    Ronna Burger (2008). Aristotle's Dialogue with Socrates: On the Nicomachean Ethics. University of Chicago Press.
    What is the good life for a human being? Aristotle’s exploration of this question in the Nicomachean Ethics has established it as a founding work of Western philosophy, though its teachings have long puzzled readers and provoked spirited discussion. Adopting a radically new point of view, Ronna Burger deciphers some of the most perplexing conundrums of this influential treatise by approaching it as Aristotle’s dialogue with the Platonic Socrates. This dialogue initially takes the shape of a debate (...)
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