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  1. added 2019-06-13
    What is ‘the Best and Most Perfect Virtue’?Samuel H. Baker - 2019 - Analysis 79 (3):387-393.
    We can clarify a certain difficulty with regard to the phrase ‘the best and most perfect virtue’ in Aristotle’s definition of the human good in Nicomachean Ethics I 7 if we make use of two related distinctions: Donnellan’s attributive–referential distinction and Kripke’s distinction between speaker’s reference and semantic reference. I suggest that Aristotle is using the phrase ‘the best and most perfect virtue’ attributively, not referentially, and further that even though the phrase may refer to a specific virtue (semantic reference), (...)
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  2. added 2019-06-06
    The Problem of the Two Lives in Aristotle’s Ethics: The Human Good and the Best Life for a Man.Lawrence Nannery - 1981 - International Philosophical Quarterly 21 (3):276-292.
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  3. added 2019-04-02
    Friendship and Teaching Philosophy in Nicomachean Ethics IX.1.Daniel P. Maher - 2013 - Proceedings of the American Catholic Philosophical Association 87:271-283.
    In Nicomachean Ethics, Aristotle discusses the relation between teachers and students during his treatment of “non-uniform friends.” These friends exchange goods differing in kind. Such friendships depend on the needs of the friends, and we are invited to ask whether some need induces a philosopher to teach a not-yet-philosophical student. In this paper I argue that the philosophical teacher does not approach his pupil out of need nor as he would approach a contemplative friend who is an equal. The teacher (...)
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  4. 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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  5. 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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  6. added 2016-12-08
    Friendship and Teaching Philosophy in Nicomachean Ethics IX.1.Daniel P. Maher - 2013 - Proceedings of the American Catholic Philosophical Association 87:271-283.
    In Nicomachean Ethics, Aristotle discusses the relation between teachers and students during his treatment of “non-uniform friends.” These friends exchange goods differing in kind . Such friendships depend on the needs of the friends, and we are invited to ask whether some need induces a philosopher to teach a not-yet-philosophical student. In this paper I argue that the philosophical teacher does not approach his pupil out of need nor as he would approach a contemplative friend who is an equal. The (...)
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  7. added 2016-12-08
    Pleasure and the Two Happinesses in Aristotle.Martin A. Bertman - 1972 - Apeiron 6 (2):30 - 36.
  8. added 2016-06-21
    Hannah Arendt on the Relation Between Morality and Plurality.Giorgos Papaoikonomou - 2015 - Dialogue and Universalism 25 (2):79-91.
    In this article, we examine, in the light of Arendt s categories, the fundamental structure of traditional claims on moral life. In other words, we evaluate the spirit in which traditional morality relates to the human world, especially, to the human condition of plurality. In this way, we shall be led to a perceptive reading of Arendt s groundbreaking view on morality and its borderline possibility of assuming a paradoxically significant role in the worldly affairs.
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  9. added 2014-03-31
    The Supremely Happy Life in Aristotle's "Nicomachean Ethics".Howard J. Curzer - 1991 - Apeiron 24 (1):47 - 69.
  10. added 2014-03-26
    Theoria, Praxis, and the Contemplative Life After Plato and Aristotle.Thomas Bénatouïl & Mauro Bonazzi (eds.) - 2012 - Brill.
    This volume deals with the appropriations, criticism and transformation of Plato’s and Aristotle’s positions about theory, practice and the contemplative life, including their epistemological and metaphysical foundations, from ...
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  11. added 2014-03-12
    Divine and Human Happiness in Nicomachean Ethics.Stephen S. Bush - 2008 - Philosophical Review 117 (1):49-75.
    presents a puzzle as to whether Aristotle views morally virtuous activity as happiness, as book 1 seems to indicate, or philosophical contemplation as happiness, as book 10 seems to indicate. The most influential attempts to resolve this issue have been either monistic or inclusivist. According to the monists, happiness consists exclusively of contemplation. According to the inclusivists, contemplation is one constituent of happiness, but morally virtuous activity is another. In this essay I will examine influential defenses of monism. Finding these (...)
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  12. added 2013-04-03
    Human Nature and Intellectualism in Aristotle.Jennifer Whiting - 1986 - Archiv für Geschichte der Philosophie 68 (1):70-95.
  13. added 2013-04-01
    Is Political Life A Happy Life According To Aristotle?Tomasz Kuniński - 2006 - Diametros 8:56-67.
    In my article I am concerned with political life in Aristotle’s philosophy and its’ connection with happiness and theoretical contemplation. I suggest that, although theoretical contemplation is happiness in primary sense, a philosopher can still be happy when he enters political domain and by this is not lesser happy in which I disagree with Richard Kraut. Finally I argue that there are situations in which a philosopher must be a politician, because it is better when the inferior are governed by (...)
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