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  1. Philosophical Basis of Aristotle's Theory of Moral Education in the Nicomachean Ethics.Koji Tachibana - 2012 - Dissertation, University of Tokyo
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  2. Aristotle on Friendship as the Paradigmatic Form of Relationship.Jan Szaif - 2011 - In Richard King & Dennis Schilling (eds.), How Should One Live? Comparing Ethics in Ancient China and Greco-Roman Antiquity. Berlin, Germany: pp. 208-237.
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  3. Il gesto oltre l'azione. Una filosofia dell'innocenza. [REVIEW]Fabio Vergine - 2017 - Philosophy Kitchen 1.
  4. Acting Virtuously as an End in Aristotle's Nicomachean Ethics.Sukaina Hirji - 2018 - British Journal for the History of Philosophy 26 (6):1006-1026.
    Sometimes, in the Nicomachean Ethics (NE), Aristotle describes virtuous actions as the sorts of actions that are ends; it is important for Aristotle to do so if he wants to maintain, as he seems to at least until NE 10.7-8, that virtuous actions are a constituent of eudaimonia. At other times, he claims that virtuous actions are the sorts of actions that are for the sake of ends beyond themselves; after all, no one would choose to go into battle or (...)
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  5. False Idles: The Politics of the "Quiet Life".Eric Brown - 2008 - In Ryan Balot (ed.), A Companion to Greek and Roman Political Thought. Oxford, UK: pp. 485-500.
    The dominant Greek and Roman ideology held that the best human life required engaging in politics, on the grounds that the human good is shared, not private, and that the activities central to this shared good are those of traditional politics. This chapter surveys three ways in which philosophers challenged this ideology, defended a withdrawal from or transformation of traditional politics, and thus rethought what politics could be. Plato and Aristotle accept the ideology's two central commitments but insist that a (...)
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  6. Nature and Excellence of Character in Aristotle.Gabriela Rossi - 2013 - In Nature and the Best Life. Exploring the Natural Bases of Practical Normativity in Ancient Philosophy. Hildesheim – Zürich – New York: pp. 155-181.
  7. Blame, Forgiveness, and Honor in Aristotle and Beyond.Carissa Phillips-Garrett - 2017 - Dissertation, Rice University
    Many contemporary discussions of forgiveness assume forgiveness is fundamentally admirable. Examining Aristotle’s account, however, demonstrates that there is a tension between desert and forgiveness that is often overlooked in contemporary discussions. Through examining the neglected concept of sungnōmē, which forestalls blame, I conclude that Aristotelian blame is justified only on grounds of fairness. This conclusion is evidence that Aristotelian blame is not merely an instrumental or descriptive tool, but rather a way of holding agents morally accountable. Through examining the emphasis (...)
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  8. An Eye on Particulars with the End in Sight: An Account of Aristotelian Phronesis.Maria Silvia Vaccarezza - 2018 - Metaphilosophy 49 (3):246-261.
    This paper focuses on Aristotelian phronesis and aims at highlighting its nature as an eye on particulars with general ends in sight. More specifically, it challenges the particularistic interpretation of phronesis and Aristotelian ethics in order to argue for a “qualified generalism.” After sketching a radical Particularistic Reading (PR), the paper defends an interpretation it calls the Priority of Particulars Reading (PPR). First, it shows how PPR effectively accounts for the Aristotelian priority assigned to practical perception while at the same (...)
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  9. Aristotle on Love and Friendship.Corinne Gartner - 2017 - In Christopher Bobonich (ed.), The Cambridge Companion to Ancient Ethics. Cambridge, UK: Cambridge University Press. pp. 143-163.
    Friendship (philia) plays a prominent role in Aristotle’s ethical thought. It is only within the context of his discussions of philia that Aristotle explicitly mentions acting for the sake of another’s good: friends, he claims, wish and do good things for one another for the sake of the friend. However, it is not clear whether Aristotle limits disinterested wishing well to the complete friendships of virtuous agents. I argue that he does not; friends of all varieties, to the extent that (...)
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  10. The Concept of Equality in Aristotle's Moral and Political Philosophy.Charilaos Platanakis - 2006 - Dissertation, Cambridge
    Many scholars have suggested that Aristotle’s famous aphorism ‘treat equals equally, unequals unequally’ is a formal, and thus impractical, theory of equality. This dissertation aims to criticise the popular view that Aristotle’s theory of equality is purely formal and to develop and defend an interpretation which will pay attention to the substantive elements. The first chapter argues that Aristotle provides us with a spectrum from formal to substantive equality. At the formal end, we have the abstract principles of formal fairness (...)
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  11. Aristotle’s Steps to Virtue.Hamalainen Hasse Joel - unknown
    How to become morally virtuous? Among the students of Aristotle, it is often assumed that the philosopher does not have a fully worked-out theoretical answer to this question. Some interpreters have, however, recognised that Aristotle may have a comprehensive theory of moral development. However, even those interpreters have made only scarce attempts to study Aristotle’s theory in connection with the questions about his moral psychology. Unlike Aristotle’s theory of moral development as such, several of those questions are among the most (...)
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  12. Vice in the Nicomachean Ethics.Karen Margrethe Nielsen - 2017 - Phronesis 62 (1):1-25.
    _ Source: _Volume 62, Issue 1, pp 1 - 25 This paper aims to articulate Aristotle’s general account of vice, an account that applies to all special vices, regardless of their spheres of action and emotion, and whether they are states of excess or deficiency. Vice is ignorance in the decision : the paper explains what this means.
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  13. Iamblichus' Life of Pythagoras. [REVIEW]68 68 - 1938 - The Classical Review 52 (2):68-68.
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  14. The Operations of Practical Reason. [REVIEW]D. J. Allan - 1964 - The Classical Review 14 (2):152-154.
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  15. Aristotle on the Noble and the Good: Philosophic Imprecision in the Nicomachean Ethics.John Tutuska - 2013 - Ancient Philosophy 33 (1):159-179.
  16. The Role of the Ergon Argument in Aristotle’s Nicomachean Ethics.Deborah Achtenberg - 1989 - Ancient Philosophy 9 (1):37-47.
  17. A Topical Bibliography of Scholarship on Aristotle’s Nicomachean Ethics: 1880 to 2004.Thornton C. Lockwood - 2005 - Journal of Philosophical Research 30:1-116.
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  18. A Topical Bibliography of Scholarship on Aristotle’s Nicomachean Ethics. Lockwood - 2005 - Journal of Philosophical Research 30:1-116.
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  19. Plato and Aristotle’s Ethics. [REVIEW] Lockwood - 2005 - Ancient Philosophy 25 (1):197-202.
  20. Aristotle on Friendship: Being an Expanded Translation of the Nicomachean Ethics Books Viii and Ix.Geoffrey Percival - 2015 - Cambridge University Press.
    Originally published in 1940, this book contains an expanded English translation of Books 8 and 9 of Aristotle's Nicomachean Ethics. These two books are devoted to a discussion on the nature of friendship and the role it played in Greek life, and Percival supplies an introduction with a background to the subject of ancient friendship prior to Aristotle's formulation. This book will be of value to anyone with an interest in ancient friendship or the philosophy of Aristotle.
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  21. Aristotle and the Philosophy of Friendship.Lorraine Smith Pangle - 2002 - Cambridge University Press.
    This book offers a comprehensive account of the major philosophical works on friendship and its relationship to self-love. The book gives central place to Aristotle's searching examination of friendship in the Nicomachean Ethics. Lorraine Pangle argues that the difficulties surrounding this discussion are soon dispelled once one understands the purpose of the Ethics as both a source of practical guidance for life and a profound, theoretical investigation into human nature. The book also provides fresh interpretations of works on friendship by (...)
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  22. Universality in Aristotle's Ethics.Carlo Davia - 2016 - Journal of the History of Philosophy 54 (2):181-201.
    According to many scholars, Aristotle holds that judgments in ethics can hold true only “for the most part”. Such judgments state general claims about ethical life, not specific claims about how to act in a particular situation. These judgments can be either descriptive or prescriptive. When they are descriptive, they hold true “for the most part” insofar as they express observed regularities that occur neither always and necessarily, nor by mere chance. For example, courage is good “for the most part,” (...)
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  23. The Practical Import of Aristotle's Doctrine of the Mean.J. E. Tiles - 1995 - Apeiron 28 (4):1-14.
  24. Contemplation, the Noble, and the Mean: The Standard of Moral Virtue in Aristotle's Ethics.Thomas M. Tuozzo - 1995 - Apeiron 28 (4):129-154.
  25. Is Aristotle An Ethical Intuitionist?Lawrence J. Jost - 1976 - Apeiron 10 (1):15 - 19.
  26. Ethical Perception in Aristotle.Roger A. Shiner - 1979 - Apeiron 13 (2):79 - 85.
  27. Apparent Circularity in Aristotle's Account of Right Action in the Nicomachean Ethics.Sandra Peterson - 1992 - Apeiron 25 (2):83.
  28. Rational Pleasures. Review of James Warren, The Pleasures of Reason in Plato, Aristotle, and the Hellenistic Hedonists. [REVIEW]Kelly E. Arenson - 2016 - The Classical Review 66 (1):1-3.
  29. Studies in the Text of the Nicomachean Ethics.W. Ashburner - 1918 - Journal of Hellenic Studies 38:74.
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  30. Studies in the Text of the Nicomachean Ethics.W. Ashburner - 1917 - Journal of Hellenic Studies 37:31.
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  31. Aristotle on the Best Good: Is Nicomachean Ethics 1094a18-22 Fallacious?Peter Vranas - 2005 - Phronesis 50 (2):116-128.
    The first sentence of NE I.2 has roughly the form: "If A [there is a universal end] and B, then D [this end will be the best good]". According to some commentators, Aristotle uses B to infer A; but then the sentence is fallacious. According to other commentators, Aristotle does not use B ; but then the sentence is bizarre. Contrary to both sets of commentators, I suggest that Aristotle uses B together with A to infer validly that there is (...)
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  32. Caught in a Eutrapelia: Kraut on Aristotle on Wit.Sean McAleer - 2015 - Journal of Philosophical Research 40:297-312.
    In “Doing Without Morality” Richard Kraut argues that Aristotle does not work with moral concepts such as moral rightness and duty. One of his arguments is that Aristotle treats wit as a virtue of character but not a moral virtue in Nicomachean Ethics IV.8 and that this treatment should be extended to all the virtues of character. Though sympathetic to his conclusion, I offer three reasons for thinking that wit is ill-suited to play the role in which Kraut casts it: (...)
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  33. Philippa Foot, Natural Goodness (Oxford: Clarendon Press, 2001). [REVIEW]Lorenzo Greco - 2002 - Rivista di Filosofia 93 (1):164-65.
  34. Aristotle on Practical Wisdom: Nicomachean Ethics VI. Translated with an Introduction, Analysis, and Commentary by C.D.C. Reeve. [REVIEW]J. Philip Miller - 2014 - Ancient Philosophy 34 (2):447-451.
  35. Nicomachean Ethics, Books Viii and Ix.Michael Pakaluk (ed.) - 1999 - Oxford University Press UK.
    In Books VIII and IX of his masterpiece of moral philosophy, the Nicomachean Ethics, Aristotle gives perhaps the most famous of all philosophical discussions of friendship. Michael Pakaluk presents the first systematic study in English of these books, showing how important Aristotle's treatment of friendship is to his ethics as a whole. Pakaluk's fresh and scrupulously accurate translation is accompanied by a detailed philosophical commentary which reveals the remarkably coherent structure of the books and unfolds with lucidity the various arguments (...)
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  36. How Narrow is Aristotle's Contemplative Ideal?Matthew D. Walker - 2017 - Philosophy and Phenomenological Research 94 (3):558-583.
    In Nicomachean Ethics X.7–8, Aristotle defends a striking view about the good for human beings. According to Aristotle, the single happiest way of life is organized around philosophical contemplation. According to the narrowness worry, however, Aristotle's contemplative ideal is unduly Procrustean, restrictive, inflexible, and oblivious of human diversity. In this paper, I argue that Aristotle has resources for responding to the narrowness worry, and that his contemplative ideal can take due account of human diversity.
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  37. Ethica eudemia I, 5 : É O prazer alvo da Vida boa?Inara Zanuzzi - 2014 - Philósophos - Revista de Filosofia 19 (2):111-128.
    This paper takes as its starting point the argument from Eudemian Ethics II,1 which introduces as premisses conclusions from the previous chapters, namely, the chief good of human beings is an end and everybody judges speculative wisdom, moral virtue and pleasure to be ends, either all or some of them. These two claims allow Aristotle to conclude that the most desirable of all goods is in the soul and to proceed arguing to his main conclusion in terms of the ergon, (...)
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  38. Die Dialektik der Aristotelischen Freiheitsdefinition.Franz Ungler - 1982 - In Herta Nagl-Docekal (ed.), Überlieferung und Aufgabe. Festschrift für Erich Heintel zum 70. Geburtstag, 1. Teilband. Braumüller. pp. 3-10.
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  39. The Nicomachean Ethics.Hippocrates George Aristotle & Apostle - 1975
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  40. Oedipus Rex as the Ideal Tragic Hero of Aristotle.Marjorie Barstow - 1912 - Classical World: A Quarterly Journal on Antiquity 6:2-4.
  41. Nicomachean Ethics. Translation, Introduction, and Commentary. [REVIEW]Colin King - 2006 - Zeitschrift für Philosophische Forschung 60 (3).
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  42. Practical Reason Ancient and Modern: A Critical Study of John Finnis and Aristotle.Thomas Walter Smith - 1993 - Dissertation, University of Notre Dame
    This dissertation takes issue with John Finnis' account of negative moral absolutes, which he claims guarantees human flourishing by specifying the minimal requirements of rationality for any and all situations regardless of circumstances or consequences. I contend that these absolutes derive from a deficient conception of practical reason and attempt to place them within that context. I then show that Finnis' account fails on its own terms, for despite the fact that he insists that his account of the relationship between (...)
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  43. Friendship and Citizenship in Aristotle's "Politics".Joseph Albert Westbrook - 1983 - Dissertation, Emory University
    In this study I take the Nicomachean Ethics and the Politics as inseparable parts of a single subject matter. I do this for heuristic purposes in order to analyze the place Aristotle assigns to friendship in political life. Aristotle speaks of friendship in the Nicomachean Ethics as he speaks of citizenship in the Politics, and I attempt to show that there is a dynamic and reciprocal relationship between friendship and citizenship so that the one cannot be understood without reference to (...)
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  44. Aristotle on the Good for Man.Timothy Dean Roche - 1984 - Dissertation, University of California, Davis
    It is commonly believed that Aristotle's Nicomachean Ethics argues for a "dominant end" intellectualist theory of the human good. This theory specifies contemplative activity as the sole element in the best life for man, and it implies that all other goods, including moral and political activities, have value only as means to contemplative activity. It is conceded that Aristotle sometimes appears to regard the highest good as an "inclusive end," an end composed of several independently valued things, but this is (...)
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  45. The Blindness of Contemplation. On Thinking According to Aristotle.Ben Schomakers - 1994 - Revista Filosófica de Coimbra 3 (5):121-160.
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  46. Kant and Aristotle on Practical Reason and Virtue.Martin James Townley - 2002 - Dissertation, University of Kentucky
    It has been widely assumed in the history of philosophy that the moral theories of Aristotle and Kant are so different that there simply is no common ground on which to compare them. This dissertation seeks to dispel that assumption and prepare the ground for dialogue between Aristotle and Kant. The thesis of this investigation is that if an analysis of each theory is conducted independently, and if that analysis is delineated specifically in terms of practical reason and virtue, then (...)
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  47. Did Aristotle Shrinked Back From Plato?: An Analysis of Εύδαιµονία in Nicomachean Ethics.Mauricio Montoya Londoño - 2010 - Universitas Philosophica 27 (54).
    At the end of Nicomachean Ethics Aristotle establishes a direct relation between εύδαιµονία and the activity of theoretical contemplation. According to Thomas Nagel, that situation originates two interpretative perspectives of εὐδαιμονία: a comprehensive account and an intellectualist one. The last one determines εύδαιµονία as the activity of the most divine part of man as a result of theoretical contemplation. On the other hand, the comprehensive account involves the full range of human life and action. This paper argues in favor with (...)
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  48. Nicomachean Ethics.H. Aristotle & Rackham - 1968 - Harvard University Press.
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  49. Nicomachean Ethics.Terence Aristotle & Irwin - 1999
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  50. The Nicomachean Ethics.H. Aristotle & Rackham - 1926 - W. Heinemann G. P. Putnam's Sons.
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