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  1. added 2019-06-06
    Analogie vnitřní atribuce jako možné řešení nejasností v Aristotelově pojetí blaženosti v Etice Níkomachově: A Journal of Analytic Scholasticism.Daniel Heider - 2007 - Studia Neoaristotelica 4 (2):143-157.
    The paper deals with the problem of conceptual interpretation of Aristotle’s prima facie divergent opinions on human happiness in his Nicomachean Ethics, especially in Book 1 and Book 10. As its starting point it takes the well-known expository scheme connected with the polarity “Dominantism versus Inclusivism”. It attempts to show that the relationship of two main candidates on human happines, namely the activities of moral virtues and of contemplation, should be understood on the basis of the predicative scheme called the (...)
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  2. added 2019-06-06
    Goodness and Justice: Plato, Aristotle and the Moderns. [REVIEW]R. F. Stalley - 2003 - Mind 112 (446):382-385.
  3. added 2019-06-06
    Ideals, Simplicity, and Ethics: The Maimonidean Approach.Oliver Leaman - 2002 - American Catholic Philosophical Quarterly 76 (1):107-123.
    There has been a long controversy about the opinions of Aristotle and Maimonides on the best way of life for human beings. They often seem to emphasize a life based on intellectual pursuits as the highest form of existence and to deprecate more social but less rationally demanding forms of existence. This is particularly problematic for Maimonides, for it would imply that the life of a pious person is of little value unless it is combined with intellectual excellence. It is (...)
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  4. added 2019-06-06
    Socratic Method and Aristotle's Definition of the Good.Sarah H. Brown - 1933 - International Journal of Ethics 43 (3):329-338.
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  5. added 2019-04-01
    L'etica delle virtù: commenti a Berti.Enrico Berti - 2005 - Etica & Politica / Ethics & Politics 7 (2):1-14.
    I discuss Enrico Berti “Saggezza o filosofia pratica?” published in the current issue of “Ethics & Politics”. I argue that Kant’s normative ethics was in fact a kind of virtue ethics and most of the opposition between Aristotelianism and Kantian ethics in the last three decades has been basically an exercise in cross-purpose.
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  6. added 2018-11-10
    Naturbegriff Und Güterlehre in der Ethik des Aristoteles.Jan Szaif - 2004 - In Matthias Lutz-Bachmann & Jan Szaif (eds.), Was Ist Das Für den Menschen Gute? / What is Good for a Human Being?: Menschliche Natur Und Güterlehre / Human Nature and Values. Berlin, Germany: Walter de Gruyter. pp. 54-100.
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  7. added 2018-06-30
    Intelecto en acción: Aristóteles y la filosofía como forma de vida.Alejandro Farieta - 2018 - Bogotá, Colombia: Editorial Uniagustiniana.
    This book faces the problem of how is it possible to conceive Aristotelian philosophy as a way of life, and not as a discipline or profession. If there are any of his texts where this concerns are to be found, it is in his practical treatises, in which he defends a philosophy of human affairs. However, Aristotle insists on the fact that philosophy, in its greatest expression, is the first philosophy, to which the idea of contemplation seems to refer to, (...)
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  8. added 2018-05-14
    BOOK REVIEW. Goodness and Justice: Plato, Aristotle, and the Moderns, by Gerasimos Santas. Malden: Blackwell Publishers, 2001, X + 300 Pp. [REVIEW]Jorge Secada - 2005 - The Journal of Ethics 8 (4):467-470.
  9. added 2017-11-20
    O Problema do Bom em Geral para Aristóteles.Hugo Bezerra Tiburtino - 2009 - Dissertation, USP, Brazil
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  10. added 2017-10-27
    Aristotle's Criticism of Plato's Form of the Good: Ethics Without Metaphysics?Gerasimos Santas - 1989 - Philosophical Papers 18 (2):137-160.
  11. added 2017-10-16
    The Metaphysics of Goodness in the Ethics of Aristotle.Samuel H. Baker - 2017 - Philosophical Studies 174 (7):1839-1856.
    Kraut and other neo-Aristotelians have argued that there is no such thing as absolute goodness. They admit only good in a kind, e.g. a good sculptor, and good for something, e.g. good for fish. What is the view of Aristotle? Mostly limiting myself to the Nicomachean Ethics, I argue that Aristotle is committed to things being absolutely good and also to a metaphysics of absolute goodness where there is a maximally best good that is the cause of the goodness of (...)
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  12. added 2017-09-26
    BIOΣ TEΛEIOΣ in der Aristotelischen Ethik.Emil Arleth - 1889 - Archiv für Geschichte der Philosophie 2 (1):13-21.
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  13. added 2017-06-02
    Aristotle's Virtue Ethics.John Bowin - forthcoming - In A Companion to World Literature. Hoboken, New Jersey: Wiley-Blackwell.
    Aristotle, though not the first Greek virtue ethicist, was the first to establish virtue ethics as a distinct philosophical discipline. His exposition of the subject in his Nicomachean Ethics set the terms of subsequent debate in the European and Arabic traditions by proposing a set of plausible assumptions from which virtue ethics should proceed. His conception of human well-being and virtue as well as his brand of ethical naturalism were influential from antiquity through the Middle Ages and continue to be (...)
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  14. added 2017-02-21
    Contemplation and Action Within the Context of the Kalon: A Reading of the Nicomachean Ethics.Michael Wiitala - 2009 - Proceedings of the American Catholic Philosophical Association 83:173-182.
    In the Nicomachean Ethics, Aristotle seems to take it for granted that the contemplative man is morally virtuous. Yet in certain passages he suggests that morally virtuous actions can impede contemplation. In this paper I examine the relationship between contemplation and morally virtuous action in Aristotle’s ethics. I argue that, when understood within the context of the motivating power of the kalon, contemplation and morally virtuous action are related to one another in such a way that one cannot be contemplative (...)
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  15. added 2017-01-31
    NOTES ON NICOMACHEAN ETHICS 1173a2–5.Grönroos Gösta - 2016 - Classical Quarterly 66 (2):484–490.
    In Nicomachean Ethics (= Eth. Nic.) 10.2, Aristotle addresses Eudoxus’ argument that pleasure is the chief good in his characteristically dialectical manner. The argument is that pleasure is the chief good, since all creatures, rational (ἔλλογα) and non-rational (ἄλογα) alike, are perceived to aim at pleasure (1172b9–11).1 At 1172b35–1173a5, Aristotle turns to an objection against Eudoxus’ argument. For some object (οἱ δ᾽ἐνιστάμενοι) to the argument by questioning one of its premisses, namely that what all creatures aim at is the good (...)
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  16. added 2016-12-08
    Aristotle on the Varieties of Goodness.†Heda Segvic - 2004 - Apeiron 37 (2):151 - 176.
  17. added 2016-05-03
    Gerasimos Santas, Goodness and Justice: Plato, Aristotle, and the Moderns.George Arabatzis - 2002 - Philosophical Inquiry 24 (3-4):126-128.
  18. added 2015-11-04
    The Concept of Ergon: Towards An Achievement Interpretation of Aristotle's 'Function Argument'.Samuel H. Baker - 2015 - Oxford Studies in Ancient Philosophy 48:227-266.
    In Nicomachean Ethics 1. 7, Aristotle gives a definition of the human good, and he does so by means of the “ ergon argument.” I clear the way for a new interpretation of this argument by arguing that Aristotle does not think that the ergon of something is always the proper activity of that thing. Though he has a single concept of an ergon, Aristotle identifies the ergon of an X as an activity in some cases but a product in (...)
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  19. added 2015-10-19
    Aristotle's View on Virtue in the Nicomachean Ethics.Maria Magoula Adamos - 2009 - In J. Graper Hernandez (ed.), Themes in Ancient and Modern Philosophy. Kendall Hunt.
  20. added 2015-10-04
    Aristotle on The Cognition of Value.Hasse Hamalainen - 2015 - Journal of Ancient Philosophy 9 (1):88.
    In my paper, I defend an interpretation according to which Aristotle thinks in Nicomachean Ethics (EN) that the rational aspect of soul is needed in discerning which ends of desire would be good. Many interpreters have traditionally supported this, ‘rationalist’ line of interpreting Aristotle’s theory of value cognition. The rationalist interpretation has, however, recently come under a novel challenge from Jessica Moss (2011, 2012), but has not yet received a defence. Moss attempts to resurrect now virtually abandoned ‘anti-rationalist’ interpretation, which (...)
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  21. added 2015-09-08
    Metaxu.Emmanuel Alloa - 2009 - Revue de Métaphysique et de Morale 62 (2):247.
    Depuis la renaissance des études aristotéliciennes avec Werner Jaeger, on a souvent observé la fréquence lexicographique des termes dénotant la médiété et la médiation dans le corpus aristotélicien. Cette récurrence a cependant généralement été traitée comme un effet homonymique, rien ne permettant de relier a priori la médiété éthique, le terme intermédiaire en logique ou encore le milieu perceptif. Et pourtant, le fait qu'Aristote s'interroge lui-même sur cette « plurivocité » du médium peut être lu comme une indication que, sous (...)
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  22. added 2015-08-31
    Aristotle and the Magnanimous.Enrique Morata - 2016 - Ed. Eride.
    Commentary of "Nicomachean Ethics" of Aristotle. Ed. Eride, 2016. ISBN 978 84 16058 - 45 - 7 D.L. M- 6343- 2016.
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  23. added 2015-01-21
    Reply to Irwin.Anton Ford - 2010 - Classical Philology 105 (4):396-402.
  24. added 2014-04-03
    Desire and Perfection in Aristotle's Theory of the Good.Gerasimos Santas - 1989 - Apeiron 22 (2):75 - 99.
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  25. added 2014-04-02
    Order and the Determinate.Christopher V. Mirus - 2012 - Review of Metaphysics 65 (3):499-523.
    Aristotle twice affirms that being is better than nonbeing. Throughout the corpus—in both practical and theoretical works—he explicates this claim in terms of three main concepts, each of which serves to link being with goodness. These include completeness and self-sufficiency, which are well-known from Aristotle’s ethics and politics. Even more fundamental, however, are the closely related concepts of order and determinacy, which the present essay explores. Beginning with the causal role of the good in Aristotle’s accounts of nature and human (...)
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  26. added 2014-04-02
    Aristotle's Theory of the Good and Its Causal Basis.Thomas Tuozzo - 1995 - Phronesis 40 (3):293-314.
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  27. added 2014-04-02
    Aristotle, Augustine, and Aquinas on the Good and the Human Good.Kevin M. Staley - 1995 - Modern Schoolman 72 (4):311-322.
  28. added 2014-03-28
    Aristotle's Elusive Summum Bonum.Sarah Broadie - 1999 - Social Philosophy and Policy 16 (1):233-251.
    The philosophy of Aristotle remains a beacon of our culture. But no part of Aristotle's work is more alive and compelling today than his contribution to ethics and political science — nor more relevant to the subject of the present volume. Political science, in his view, begins with ethics, and the primary task of ethics is to elucidate human flourishing. Aristotle brings to this topic a mind unsurpassed in the depth, keenness, and comprehensiveness of its probing.
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  29. added 2014-03-27
    Aristotle's Argument That Goods Are Irreducible.Jurgis Brakas - 2011 - In Michael Bruce & Steven Barbone (eds.), Just the Arguments: 100 of the Most Important Arguments in Western Philosophy. Wiley-Blackwell.
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  30. added 2014-01-29
    Harder, Faster, Stronger – Better: Aristotle's Ethics and Physical Human Enhancement.Kyle Oskvig - 2013 - Journal of Evolution and Technology 23 (1):19-30.
    Physical human enhancement is usually perceived as a morally insignificant topic, especially in the rare instance when it is considered outside the realm of competitive sport. Nick Bostrom explains the physical enhancement literature’s narrow focus by noting that “the value of such enhancement outside the sporting and cosmetic arenas is questionable” (2008, 131). In the present paper, I argue that this perception is a result of limitations inherent to the ethical paradigms under which bioethical analysis is commonly done. It is (...)
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  31. added 2013-04-15
    The Carpenter and the Good.Rachel Barney - 2008 - In D. Cairns, F. G. Herrmann & T. Penner (eds.), Pursuing the Good: Ethics and Metaphysics in Plato's Republic. University of Edinburgh.
    Among Aristotle’s criticisms of the Form of the Good is his claim that the knowledge of such a Good could be of no practical relevance to everyday rational agency, e.g. on the part of craftspeople. This critique turns out to hinge ultimately on the deeply different assumptions made by Plato and Aristotle about the relation of ‘good’ and ‘good for’. Plato insists on the conceptual priority of the former; and Plato wins the argument.
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  32. added 2013-04-03
    Ethics with Aristotle.Charles M. Young - 1993 - Journal of the History of Philosophy 31 (4):625-627.
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  33. added 2013-04-03
    Aristotle on the Human Good.Roger J. Sullivan - 1990 - Review of Metaphysics 43 (4):872-873.
    Some twenty years ago, W. F. R. Hardie focused his attention on an issue which has since become a programmatic theme for Aristotelian scholars. He wrote: "In speaking of the good for man Aristotle hesitates between an inclusive and an exclusive formulation. [He further fails] to make explicit the distinction between the comprehensive plan and the paramount end". Since that time, virtually everyone writing on Aristotle's ethics has essayed a view about what Aristotle said or should have said about the (...)
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