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  1. How Virtuous Actions are a Means to Contemplation.Sukaina Hirji - forthcoming - Oxford Studies in Ancient Philosophy.
    In a number of passages in the Nicomachean Ethics [NE], Aristotle seems to suggest that ethically virtuous actions are an instrumental means to contemplation. But, as many scholars have worried, this view appears to be both implausible on its face, and in tension with other commitments Aristotle has. The difficulty in understanding the relationship between virtuous actions and contemplation is part of a larger puzzle about the structure of value in Aristotle’s ethical theory. Does Aristotle countenance a plurality of independently (...)
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  2. Virtue and Contemplation in Eudemian Ethics 8.3.Roy C. Lee - forthcoming - Oxford Studies in Ancient Philosophy.
    This paper argues that in Eudemian Ethics 8.3, virtue’s mean between excess and deficiency is defined by the standard of promoting the most contemplation. Promotion is indirect and constrained by virtue’s other essential features. The chapter’s apparent restriction of the standard to actions concerning natural goods actually serves a dialectical, not a restrictive, purpose. This paper proposes to unify the chapter’s argumentative arc.
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  3. FILOSOFIA PRÁTICA ENTRE PLATÃO E ARISTÓTELES: APROXIMAÇÕES E DISTANCIAMENTOS SOBRE O CONCEITO DE BEM.Gian Mafalda de Carvalho - 2023 - Intuitio 16 (1):1-17.
  4. Kantian Eudaimonism.E. Sonny Elizondo - 2023 - Journal of the American Philosophical Association 9 (4):655-669.
    My aim in this essay is to reorient our understanding of the Kantian ethical project, especially in relation to its assumed rivals. I do this by considering Kant's relation to eudaimonism, especially in its Aristotelian form. I argue for two points. First, once we understand what Kant and Aristotle mean by happiness, we can see that not only is it the case that, by Kant's lights, Aristotle is not a eudaimonist. We can also see that, by Aristotle's lights, Kant is (...)
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  5. Elementos da teoria da substância aristotélica no argumento da função em Ética Nicomaqueia I, 7.Inara Zanuzzi - 2023 - Substância Na História da Filosofia.
  6. Uma interpretação sobre a relação dos conceitos de Bem Comum e Felicidade em Aristóteles.Gustavo Ceneviva Zuccolotto - 2023 - Dissertation, University of São Paulo
  7. (1 other version)Filosofia Prática Entre Platão e Aristóteles: Aproximações e Distanciamentos Sobre o Conceito de Bem.Gian M. Carvalho - 2022 - Anais da Jornada de Estudos Antigos e Medievais.
  8. (1 other version)FILOSOFIA PRÁTICA ENTRE PLATÃO E ARISTÓTELES: Aproximações e distanciamentos sobre o conceito de bem.Gian Mafalda Carvalho - 2022 - Ensaios Filosóficos 25:6-23.
  9. The Function Argument in the Eudemian Ethics.Roy C. Lee - 2022 - Ancient Philosophy 42 (1):191-214.
    This paper reconstructs the function argument of Aristotle’s Eudemian Ethics 2.1. The argument seeks to define happiness through the method of division; shows that the highest good is better than all four of the goods of the soul, not only two, as commentators have thought; and unlike the Nicomachean argument, makes the highest good definitionally independent of the human function.
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  10. Good, Actually: Aristotelian Metaphysics and the ‘Guise of the Good’.Adam M. Willows - 2022 - Philosophy 97 (2):187-205.
    In this paper I argue that both defence and criticism of the claim that humans act ‘under the guise of the good’ neglects the metaphysical roots of the theory. I begin with an overview of the theory and its modern commentators, with critics noting the apparent possibility of acting against the good, and supporters claiming that such actions are instances of error. These debates reduce the ‘guise of the good’ to a claim about intention and moral action, and in so (...)
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  11. A Monistic Conclusion to Aristotle’s Ergon Argument: the Human Good as the Best Achievement of a Human.Samuel H. Baker - 2021 - Archiv für Geschichte der Philosophie 103 (3):373-403.
    Scholars have often thought that a monistic reading of Aristotle’s definition of the human good – in particular, one on which “best and most teleios virtue” refers to theoretical wisdom – cannot follow from the premises of the ergon argument. I explain how a monistic reading can follow from the premises, and I argue that this interpretation gives the correct rationale for Aristotle’s definition. I then explain that even though the best and most teleios virtue must be a single virtue, (...)
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  12. A Platonic Kind-Based Account of Goodness.Berman Chan - 2021 - Philosophia 49 (4):1369-1389.
    I contend there exists a platonistic good that all other good (excellent) things must resemble, supplementing this theory with Aristotelian features. Something’s goodness holds in virtue of the thing’s own properties being such as to satisfy its kind-based standards, and those K-standards resembling the platonic good. As for the latter condition, the K-standards resemble it firstly with respect to requiring activities, and secondly also at the level of what teleology those activities are directed towards.
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  13. Aristotle’s Account of Moral Perception (EN.VI.8) & Nussbaum’s Priority of the Particular Thesis.Benjamin Hole - 2021 - Revista Portuguesa de Filosofia 77 (1):357-380.
    Consider a contemporary retrieval of Aristotle’s account of moral perception. Drawing from EN.VI.8, Martha Nussbaum argues that we perceive moral particulars prior to ethical principles. First, I explain her priority of the particular thesis. The virtuous person perceives value in the world, as part of her moral deliberation. This perceptual skill is an important aspect of her virtuous activity, and hence also part of her eudaimonia. Second, I present her priority thesis with a dilemma: our perception of moral particulars is (...)
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  14. The Two Categorizations of Goods in Aristotle's Nicomachean Ethics.Bradford Jean-Hyuk Kim - 2021 - History of Philosophy Quarterly 38 (4):297-315.
    This article resolves some difficulties with Aristotle's discussion of the choice-worthy (haireton). Nicomachean Ethics I posits goods that are choice-worthy for themselves and for something else, but Nicomachean Ethics X appears to present being choice-worthy for itself as mutually exclusive with being choice-worthy for something else; moreover, Nicomachean Ethics X seems to claim that action is choice-worthy for itself and, therefore, not choice-worthy for something else but also seems to claim that action is choice-worthy for something else and, therefore, not (...)
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  15. Aristotle's Virtue Ethics.John Bowin - 2020 - In Bowin John (ed.), A Companion to World Literature. 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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  16. When Aristotelian virtuous agents acquire the fine for themselves, what are they acquiring?Bradford Jean-Hyuk Kim - 2020 - British Journal for the History of Philosophy 28 (4):674-692.
    In the Nicomachean Ethics, one of Aristotle’s most frequent characterizations of the virtuous agent is that she acts for the sake of the fine (to kalon). In IX.8, this pursuit of the fine receives a more specific description; virtuous agents maximally assign the fine to themselves. In this paper, I answer the question of how we are to understand the fine as individually and maximally acquirable. I analyze Nicomachean Ethics IX.7, where Aristotle highlights virtuous activity (energeia) as central to the (...)
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  17. Evil in Aristotle by Pavlos Kontos. [REVIEW]Samuel Baker - 2019 - Journal of the History of Philosophy 57 (2):342-343.
    This is the first volume devoted to Aristotle's thoughts on evil or badness. The work calls attention to several relatively neglected areas of scholarship, and the contributions give any reader grounds for thinking that Aristotle has thoughts about to kakon that are sophisticated and worthy of deep philosophical engagement. [...].
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  18. 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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  19. The Metaphysics of Goodness in the Ethics of Aristotle.Samuel 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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  20. Erratum to: The metaphysics of goodness in the ethics of Aristotle.Samuel Baker - 2017 - Philosophical Studies 174 (11):2901-2901.
    This corrects a few typos in Baker (2017) 'The metaphysics of goodness in the Ethics of Aristotle' Philosophical Studies 174(7): 1839-1856.
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  21. Notes on Nicomachean Ethics 1173 a 2–5.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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  22. (1 other version)Bemerkungen zum zoologischen Grundzug von Ökonomie und Politik bei Aristoteles.Sergiusz Kazmierski - 2016 - In Ivo De Gennaro, Sergiusz Kazmierski, Ralf Lüfter & Robert Simon (eds.), Wirtliche Ökonomie. Philosophische und dichterische Quellen [Hospitable Economics. Philosophical and Poetic Sources], Volume II, Elementa Œconomica 1.2. Nordhausen: Verlag Traugott Bautz. pp. 185-209.
    Wie an Politik I 2 in Verbindung mit anderen Passagen aus dem Corpus Aristotelicum, v.a. aus seinen zoologischen Schriften, gezeigt werden kann, ist die besondere Fähigkeit des Menschen, sich mitzuteilen, nicht ohne seine spezifische Zoologie denkbar. Ebensowenig ist daher die besondere menschliche Art, Haus- und Staatswesen zu bilden, ohne seine zoologischen Besonderheiten vorstellbar. Die menschliche Fähigkeit, sich mitteilen zu können, weist so in seine spezifische Art des Mitseins und eröffnet dadurch das, was er mitzuteilen vermag, z.B. Recht und Unrecht. Im (...)
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  23. (1 other version)Bemerkungen zum zoologischen Grundzug von Ökonomie und Politik bei Aristoteles.Sergiusz Kazmierski - 2016 - In Ivo De Gennaro, Sergiusz Kazmierski, Ralf Lüfter & Robert Simon (eds.), Wirtliche Ökonomie. Philosophische und dichterische Quellen [Hospitable Economics. Philosophical and Poetic Sources], Volume II, Elementa Œconomica 1.2. Nordhausen: Verlag Traugott Bautz. pp. 185-209.
    Wie an Politik I 2 in Verbindung mit anderen Passagen aus dem Corpus Aristotelicum, v.a. aus seinen zoologischen Schriften, gezeigt werden kann, ist die besondere Fähigkeit des Menschen, sich mitzuteilen, nicht ohne seine spezifische Zoologie denkbar. Ebensowenig ist daher die besondere menschliche Art, Haus- und Staatswesen zu bilden, ohne seine zoologischen Besonderheiten vorstellbar. Die menschliche Fähigkeit, sich mitteilen zu können, weist so in seine spezifische Art des Mitseins und eröffnet dadurch das, was er mitzuteilen vermag, z.B. Recht und Unrecht. Im (...)
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  24. 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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  25. 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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  26. 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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  27. Topical Bibliography to Aristotle's Nicomachean Ethics.Thornton Lockwood - 2014 - In Ronald Polansky (ed.), The Cambridge Companion to Aristotle's Nicomachean Ethics. New York, New York: Cambridge University Press. pp. 428-464.
  28. Review Essay: Eugene Garver's Aristotle's Politics.David Riesbeck - 2014 - Reason Papers 36 (1):122-131.
  29. Apparent Goods: A Discussion of Jessica Moss, Aristotle on the Apparent Good.Iakovos Vasiliou - 2014 - Oxford Studies in Ancient Philosophy 46:353-381.
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  30. 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. Structured Inclusivism about Human Flourishing: A Mengzian Formulation.Matthew D. Walker - 2013 - In Stephen C. Angle & Michael Slote (eds.), Virtue Ethics and Confucianism. New York: Routledge. pp. 94-102.
    I briefly defend the philosophical cogency of inclusivism about human flourishing, the view that intrinsic goods are valuable for the sake of flourishing by somehow composing flourishing. In particular, I consider the stuctured inclusivist view that intrinsic goods are components of flourishing as body parts are components of a body. As a test case, I examine the conception of human flourishing offered by the early Confucian philosopher Mengzi (Mencius). I argue that by appealing to Mengzi’s account, one can respond to (...)
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  32. Review of Miller, ed., Aristotle's Nicomachean Ethics. A Critical Guide. [REVIEW]Thornton Lockwood - 2012 - Bryn Mawr Classical Review 6:32.
    The nature of the edited scholarly collection has undergone a sea change. Whereas once upon a time edited collections brought together conference papers or previously published landmark studies—whose mark of excellence is scholarly rigor—more recently libraries have been inundated by Guides, Companions, and Handbooks. The Guide/Companion/Handbook model has its uses, perhaps especially for introductory essays or overviews of topics in which clarity, rather than cutting-edge scholarship, is the mark of excellence. Between these two models falls a new and somewhat unprecedented (...)
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  33. 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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  34. (1 other version)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. Malden, MA: Wiley-Blackwell.
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  35. Being, Nature, and Life in Aristotle: Essays in Honor of Alan Gotthelf. [REVIEW]Monte Johnson - 2011 - Notre Dame Philosophical Reviews 2011 (02).
  36. Ronna Burger, Aristotle’s Dialogue with Socrates. [REVIEW]Sergio Volodia Marcello Cremaschi - 2010 - Rivista di Filosofia 101 (1):119-120.
    In order to understand the Gricean "logic of conversation" that underlies the Nicomachean Ethics, Burger believes it necessary to identify the audience to which the work is addressed: this is the audience of men and citizens who have received a good education, that is, have learned the virtues through habit, but have doubts about the content of the education received, that is, about the beautiful and the just. Aristotle proposes on the one hand to give them reasons to defend and (...)
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  37. Reply to Irwin.Anton Ford - 2010 - Classical Philology 105 (4):396-402.
  38. Aristotle's view on virtue in the Nicomachean Ethics.Maria Magoula Adamos - 2009 - In Jill Graper Hernandez (ed.), Themes in Ancient and Modern Philosophy. Kendall Hunt.
  39. Metaxu. Figures de la médialité chez Aristote.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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  40. O Problema do Bom em Geral para Aristóteles.Hugo Bezerra Tiburtino - 2009 - Dissertation, Usp, Brazil
  41. Contemplation and Action within the Context of the Kalon.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 (theōria). 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 (...)
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  42. The Carpenter and the Good.Rachel Barney - 2007 - In Douglas Cairns, Fritz-Gregor Herrmann & Terrence Penner (eds.), Pursuing the Good: Ethics and Metaphysics in Plato's Republic. University of Edinburgh. pp. 293-319.
    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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  43. Analogie vnitřní atribuce jako možné řešení nejasností v Aristotelově pojetí blaženosti v Etice Níkomachově.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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  44. Wishing for Fortune, Choosing Activity: Aristotle on External Goods and Happiness.Eric Brown - 2006 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 22 (1):221-256.
    Aristotle's account of external goods in Nicomachean Ethics I 8-12 is often thought to amend his narrow claim that happiness is virtuous activity. I argue, to the contrary, that on Aristotle's account, external goods are necessary for happiness only because they are necessary for virtuous activity. My case innovates in three main respects: I offer a new map of EN I 8-12; I identify two mechanisms to explain why virtuous activity requires external goods, including a psychological need for external goods; (...)
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  45. 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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  46. 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.
  47. Aristotle on the Varieties of Goodness.†Heda Segvic - 2004 - Apeiron 37 (2):151 - 176.
  48. 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. Walter de Gruyter. pp. 54-100.
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  49. Goodness and Justice: Plato, Aristotle and the Moderns.R. F. Stalley - 2003 - Mind 112 (446):382-385.
  50. Gerasimos Santas, Goodness and Justice: Plato, Aristotle, and the Moderns. [REVIEW]George Arabatzis - 2002 - Philosophical Inquiry 24 (3-4):126-128.
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