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  1. Communism as Eudaimonia.Sabeen Ahmed - 2018 - International Journal of Philosophy and Social Values 1 (2):31-48.
    Karl Marx states in Capital that “man, if not as Aristotle thought a political animal, is at all events a social animal” (Marx, 1992, 444). That Marx draws from Aristotle’s work has been long-recognized, but one could argue that Marx’s very conception of man—what he calls “species-being”—is a derivative of Aristotle’s theory of the good life. This article explores the Aristotelian underpinnings of Marx’s political philosophy and argues that Marx’s theory of species-being and human emancipation supervenes upon Aristotle’s theory of (...)
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  2. Aristotelian Distributive Justice: Holism or Egalitarianism. Di Wu - 2017 - Journal of Huazhong University of Science and Technology(Social Science Edition), 31 (6):60-64.
    Different understanding on Aristotelian distributive justice results in two main factions: holism and egalitarianism. Dennis McKerlie, one of the representatives of holism, criticized Martha Nussbaum's interpretation as an egalitarian. McKerlie argued that Nussbaum did not attach enough importance to the Proportional equality and Aristotelian Common good, as well as a deviation in the understanding of the concept of distribution. The defense of egalitarianism is that Aristotle's emphasis on the rational equality of citizens and the ontological presupposition of primal equality show (...)
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  3. La interpretación de Gadamer del Protréptico aristotélico.Facundo Bey - forthcoming - Revista Latinoamericana de Filosofia.
    English title: Gadamer's interpretation of the Aristotelian Protrepticus. -/- Abstract: The aim of this paper is to present and analyse the main hypotheses of Hans-Georg Gadamer in his 1928 essay Der aristotelische Protreptikos und die entwicklungsgeschichtliche Betrachtung der aristotelischen Ethik, emphasizing the Gadamerian reception of the notions of phrónēsis, hēdonḗ and, to a lesser extent, phýsis. It will be attempted to show that in this early work of Gadamer there is more than a methodological and interpretative debate regarding the Protrepticus (...)
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  4. Il gesto oltre l'azione. Una filosofia dell'innocenza. [REVIEW]Fabio Vergine - 2017 - Philosophy Kitchen 1.
    Discussione a partire dal libro di Giorgio Agamben "Karman. Breve trattato sull'azione, la colpa e il gesto", Bollati Boringhieri, 2017.
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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. La democracia de Aristóteles.Enrique Morata - 2018 - US: Scribd.
    Commentary on "Politics " of Aristotle , in Spanish.
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  7. Zum Problem der Bürgerbestimmung in der Aristotelischen Politik.Jakub Jinek - 2016 - ΠΗΓΗ / FONS 1:123-144.
    The paper disproves the widely held interpretation of Aristotle’s statement that the concept of the citizen varies with the constitution. I claim that it gives no evidence for any positivism or constitutional relativism. What Aristotle truly intends here is to put emphasis on his idea of the good life in a city that consists of a variety of forms and ways. This variety is generally desirable and thus prescriptive. It is only under these conditions that the constitution is „the Form (...)
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  8. 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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  9. I.—Hobbes on Aristotle's Politics.J. Laird - 1942 - Proceedings of the Aristotelian Society 43 (1):1-20.
  10. Aristotle's Political Naturalism.Fred D. Miller Jr - 1989 - Apeiron 22 (4):195 - 218.
  11. Aristotle's Criticism of Socrates' Communism of Wives and Children.Peter Simpson - 1991 - Apeiron 24 (2):99.
    Introduction Aristotle’s criticisms of Plato’s Republic and Laws in the second book of his Politics have appeared to most commentators to be signally unconvincing. They seem to miss the point, beg the question, distort the sense or focus on the merely trivial. As one translator has put it, Aristotle is ‘puzzlingly unsympathetic’, ‘obtuse’ and ‘rather perverse’ as a critic of Plato.1 But while many accept this judgement few draw attention to the implications. These criticisms are one of the few cases (...)
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  12. Plato, Aristotle, and the Purpose of Politics, by Kevin M. Cherry.Cinzia Arruzza - 2014 - Ancient Philosophy 34 (2):432-436.
  13. The Concept of Ideology in the Political Philosophy of Aristotle.Penelope Tzioka - Evangelou - 2009 - Philosophical Inquiry 31 (3-4):121-129.
  14. Aristotle and Aeschylus on the Rise of the Polis: The Necessity of Justice in Human Life.C. Bates Jr - 2003 - Polis 20 (1-2):43-61.
    Aeschylus' Oresteia supports Aristotle's claim about the naturalness of the city and the city's role in shaping justice for humans. In the Oresteia, Aeschylus shows how the city's justice is the only way to control the wrath of the Furies . Aeschylus shows that the city and its justice tames the Furies and provides for the only way by which the husband-wife relation, which is not a blood tie but provides the basis for which the family is even possible, can (...)
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  15. Ernest Barker on the Composition and Structure of Aristotle's Politics.Ernest Schutrumpf - 2006 - Polis 23 (2):286-301.
    E. Barker twice wrote essays entitled 'The composition and structure of Aristotle's Politics', first as a journal article in 1931, and later in 1946 as part of the introduction to his translation of the Politics. In these two essays, he came to exactly the opposite conclusions. In the first paper, he distinguished three periods in Aristotle's life and assigned to each of them three 'blocks' in the Politics, based on the criterion of how closely these blocks were related to, or (...)
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  16. Can We Have a Friend in Jesus? An Aristotelian Analysis.Michael T. McFall - 2012 - Philosophia Christi 14 (2):315-334.
  17. Epideictic Rhetoric and the Foundations of Politics.Ryan Balot - 2013 - Polis 30 (2):274-304.
    At least since the time of Plato’s writings, epideictic rhetoric has been criticized as deceptive, as epistemologically bankrupt, and as politically irrelevant. Aristotle himself emphasizes that the key ‘topic’of epideictic is amplification and stresses that the epideictic orator chiefly adds ‘size’ and ‘beauty’ to widely shared memories. This paper reinterprets Aristotle’s statements and argues that Aristotle’s account brings to light significant civic resources embodied in epideictic. A genuine statesman uses ceremonial speech to articulate and explain a regime’s underlying ethos and (...)
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  18. Labor Exploitation, Living Wages, and Global Justice: An Aristotelian Account.Micah Lott - 2014 - Journal of Catholic Social Thought 11 (2):329-359.
  19. Ancient Greek political thought in practice.Sergio Javier Barrionuevo - 2013 - Argos 36 (1):198-201.
    En este artículo, nos preguntamos si es pertinente un análisis del personaje de Medea de Eurípides, y más concretamente, de su filicidio, a la luz de la doctrina aristotélica de la acción. Resulta dudoso, y quizás equívoco, hablar de "responsabilidad" (en sentido aristotélico) en el caso de la heroína, ya que sus motivaciones, como las de todo héroe trágico, tienen un doble signo: enfrentado a una ἀνάγκη superior, también desea lo que está forzado a hacer. Además, Medea no es una (...)
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  20. Aristotle on Gender, Class and Political Hierarchies.Deborah K. W. Modrak - 2006 - Philosophical Inquiry 28 (1-2):135-158.
  21. The Constitution of the Athenians, by the Old Oligarch and by Aristotle. A New Interpretation.K. M. T. Atkinson & L. C. Stecchini - 1955 - Journal of Hellenic Studies 75:192.
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  22. Music Builds Character Aristotle, Politics VIII 5, 1340a14–B5.Philipp Brüllmann - 2013 - Apeiron 46 (4):1-29.
    Journal Name: Apeiron Issue: Ahead of print.
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  23. Review of C.D.C. Reeve, Action, Contemplation and Happiness: An Essay on Aristotle. Cambridge MA: Harvard University Press, 2012. [REVIEW]Samuel H. Baker - 2013 - Journal of Hellenic Studies 133:291-292.
  24. Does Aristotle's Political Theory Rest on a 'Blunder'?Joseph Chan - 1992 - History of Political Thought 13 (2):189-202.
    We may sum up the five roles which human beings might play in the existence of the polis in the following way: (1) Human nature plays the role of the inner principle of change which explains the type of human relation a polis takes (the polis as a type); (2) General patterns of human behaviours, together with patterns of societal conditions, play the role of material conditions which explain the variety of forms of polis; (3) Statesmen or politicians play the (...)
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  25. Socrates and the Political Community.James B. Allis - 1989 - Ancient Philosophy 9 (2):323-326.
  26. Christoph Horn und Ada Neschke-Hentschke (Hrsg.), Politischer Aristotelismus. Die Rezeption der aristotelischen Politik von der Antike bis zum 19. Jahrhundert. [REVIEW]Andreas Kamp - 2008 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 13 (1):257-261.
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  27. Rethinking Aristotle's Philosophy of the Family.Corazon T. Toralba - 2008 - Proceedings of the Xxii World Congress of Philosophy 3:95-101.
    Aristotle’s and Plato’s doctrine has been used by Christian thinkers in the defense of and explanation of the faith. The end of the 20th century and the beginnings of this century have been marked by an unprecedented attack on the family as a natural institution, that is, it has an unchanging essence that does not change with time. The family as a natural institution is based on a monogamous relationship of a man and a woman with a clear function to (...)
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  28. “Fifthly, or Rather First".Erin Stackle - 2011 - Proceedings of the American Catholic Philosophical Association 85:135-148.
    In his Politics, Aristotle identifies the public worship of the gods as the most important element of the city, but then immediately follows this claim with the claim that justice is the most important element of the city. I first consider the various possible ways of interpreting this claim on the basis of Aristotle’s metaphysical commitments. I then consider what Aristotle actually says about religious worship. The things Aristotle says when elaborating public worship in the city indicate that the importance (...)
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  29. Some Medieval Readings of Aristotle's Argument for the Collective Superiority of “the Many”.Martin Ossikovski - 2012 - Studia Neoaristotelica 9 (2):135-153.
    An essential challenge of Aristotle’s Politics arises from the juxtaposition of contrasting and competing arguments in favour of virtuous monarchy, on the one hand, and the collective superiority of “the many”, on the other. This paper examines the purely theoretical reception of this contrast in the writings of some late medieval Aristotelians by focusing on a key section in Politics Γ (1280a8–1284b34). After reviewing Aristotle’s problematic position, the paper discusses its interpretation in the commentaries of Albert the Great, Thomas Aquinas/Peter (...)
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  30. Aneu Orexeōs Nous.Gregory B. Sadler - 2012 - Studia Neoaristotelica 9 (2):107-133.
    Passages in Aristotle’s Politics Book 3 are cited in discussions of the “rule of law”, most particularly sections in 1287a where the famous characterization of law as “mind without desire” occurs and in 1286a where Aristotle raises and explores the question whether it is better to be ruled by the best man or the best laws. My paper aims, by exegetically culling out Aristotle’s position in the Politics, Nicomachean Ethics and Rhetoric, to argue that his view on the rule of (...)
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  31. Ruling in Turn: Political Rule Against Mastery in Aristotle's Politics.Adriel M. Trott - 2013 - Epoché: A Journal for the History of Philosophy 17 (2):301-311.
    Aristotle’s political theory is often dismissed as undemocratic due to his treatment of natural slavery and women and to his conception of political rule as rule by turns. The second reason presents no less serious challenges than the first for finding democracy in Aristotle’s political theory. This article argues that Aristotle’s account of ruling in turns hinges on a critique of master rule and an affirmation of political rule, which involves both the rulers and the ruled in the project of (...)
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  32. Slaves, Women, and Aristotle's Natural Teleology.Joseph Karbowski - 2012 - Ancient Philosophy 32 (2):323-350.
  33. Neo-Aristotelian Social Justice: An Unanswered Question.Simon Hope - 2013 - Res Publica 19 (2):157-172.
    In this paper I assess the possibility of advancing a modern conception of social justice under neo-Aristotelian lights, focussing primarily on conceptions that assert a fundamental connection between social justice and eudaimonia. After some preliminary remarks on the extent to which a neo-Aristotelian account must stay close to Aristotle’s own, I focus on Martha Nussbaum’s sophisticated neo-Aristotelian approach, which I argue implausibly overworks the aspects of Aristotle’s thought it appeals to. I then outline the shape of a deeper and more (...)
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  34. Zheng Zhi Xue =. Aristotle - 2007 - Jiu Zhou Chu Ban She.
  35. Friendship, Justice, and Aristotle: Some Reasons to Be Sceptical.Simon Hope - 2013 - Res Publica 19 (1):37-52.
    It is sometimes held that modern institutionally-focussed conceptions of social justice are lacking in one essential respect: they ignore the importance of civic friendship or solidarity. It is also, typically simultaneously, held that Aristotle’s thought provides a fertile ground for elucidating an account of civic friendship. I argue, first, that Aristotle is no help on this score: he has no conception of distinctively civic friendship. I then go on to argue that the Kantian distinction between perfect and imperfect duties is (...)
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  36. The Motive of Society: Aristotle on Civic Friendship, Justice, and Concord.Eleni Leontsini - 2013 - Res Publica 19 (1):21-35.
    My aim in this paper is to demonstrate the relevance of the Aristotelian notion of civic friendship to contemporary political discussion by arguing that it can function as a social good. Contrary to some dominant interpretations of the ancient conception of friendship according to which it can only be understood as an obligatory reciprocity, I argue that friendship between fellow citizens is important because it contributes to the unity of both state and community by transmitting feelings of intimacy and solidarity. (...)
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  37. Aristotle’s Theory of Partisanship.Steven Skultety - 2008 - Polis 25 (2):208-232.
    This paper develops and defends a new interpretation of Aristotle's conception of democratic and oligarchic identity. Rejecting interpretations that ground partisan identities in class, greed, or conceptions of justice, this interpretation posits that Aristotle thought of democrats and oligarchs as being defined by the confluence of four distinct traits: having an incorrect conception of happiness, having an incorrect conception of political desert, suffering from an emotional defect, and habitually inferring equality/inequality in all respects from one respect. The argument for this (...)
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  38. Competition in the Best of Cities: Agonism and Aristotle’s Politics.Steven C. Skultety - 2009 - Political Theory 37 (1):44 - 68.
    By examining his account of individual virtues, making inferences from his analyses of flawed cities, and teasing out the tacit assumptions behind claims about the nature of political activity, I argue that Aristotle thinks of competition as being a political ideal rather than as an inevitable corruption of civic life. Virtuous citizens compete for civic honor through traditional "competitive outlays" and contend against one another for prestigious offices in the city. Moreover, I argue that the very structure of political deliberation (...)
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  39. “Disputes of the Phronimoi: Can Aristotle’s Best Citizens Disagree?”.Steven Skultety - 2012 - Ancient Philosophy 32 (1):105-124.
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  40. Susan D. Collins, Aristotle and the Rediscovery of Citizenship.Peter Simpson - 2007 - Philosophical Inquiry 29 (1-2):176-179.
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  41. Aristotle's Concept of Stasis.Kostas Kalimtzis - 1995 - Philosophical Inquiry 17 (1-2):44-78.
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  42. Legal and Political Rights in Demosthenes and Aristotle.Fred D. Miller Jr - 2006 - Philosophical Inquiry 28 (1-2):27-60.
  43. Aristotle And Rousseau On Men And Citizens.José Montoya - 1999 - Philosophical Inquiry 21 (2):65-78.
  44. Friendship and Recognition in Aristotle and Hegel.Vasiliki Karavakou - 2003 - Philosophical Inquiry 25 (3-4):217-240.
  45. The Best City in Aristotle's Politics.Thanassis Samaras - 2003 - Philosophical Inquiry 25 (3-4):151-164.
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  46. Aristotle On Women.F. Sparshott - 1985 - Philosophical Inquiry 7 (3-4):177-200.
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  47. Nature, Justice and Rights in Aristotle's "Politics".Peter Simpson - 1996 - Journal of the History of Philosophy 34 (4):607-608.
  48. Citizens and Statesmen, And: The Public and the Private in Aristotle's Political Philosophy.Arlene W. Saxonhouse - 1995 - Journal of the History of Philosophy 33 (2):335-337.
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  49. Aristotle's Natural Slaves: Incomplete Praxeis and Incomplete Human Beings.Eugene Garver - 1994 - Journal of the History of Philosophy 32 (2):173-195.
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  50. Political Philosophy.Steven B. Smith - 2012 - Yale University Press.
    Preface -- Why political philosophy? -- Antigone and the politics of conflict -- Socrates and the examined life -- Plato on justice and the human good -- Aristotle's science of regime politics -- The politics of the Bible -- Machiavelli and the art of political founding -- Hobbes's new science of politics -- Locke and the art of constitutional government -- Rousseau on civilization and its discontents -- Tocqueville and the dilemmas of democracy -- In defense of patriotism.
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1 — 50 / 193