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  1. Euclid’s Kinds and (Their) Attributes.Benjamin Wilck - 2020 - History of Philosophy & Logical Analysis 23 (2):362-397.
    Relying upon a very close reading of all of the definitions given in Euclid’s Elements, I argue that this mathematical treatise contains a philosophical treatment of mathematical objects. Specifically, I show that Euclid draws elaborate metaphysical distinctions between substances and non-substantial attributes of substances, different kinds of substance, and different kinds of non-substance. While the general metaphysical theory adopted in the Elements resembles that of Aristotle in many respects, Euclid does not employ Aristotle’s terminology, or indeed, any philosophical terminology at (...)
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  2. On Law and Justice Attributed to Archytas of Tarentum.Johnson Monte & P. S. Horky - 2020 - In David Wolfsdorf (ed.), Early Greek Ethics. Oxford: pp. 455-490.
    Archytas of Tarentum, a contemporary and associate of Plato, was a famous Pythagorean, mathematician, and statesman of Tarentum. Although his works are lost and most of the fragments attributed to him were composed in later eras, they nevertheless contain valuable information about his thought. In particular, the fragments of On Law and Justice are likely based on a work by the early Peripatetic biographer Aristoxenus of Tarentum. The fragments touch on key themes of early Greek ethics, including: written and unwritten (...)
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  3. Observaciones Sobre Las Formas de Gobierno En la Polı́tica de Aristóteles (1652).Robert Filmer & Pablo Rojas Olmedo - 2021 - Mutatis Mutandis: Revista Internacional de Filosofía 14.
    El presente ensayo fue publicado por su amigo ı́ntimo y editor Richard Royston mientras el autor vivı́a en 1652 y republicado en la emergencia sucedida por la fama de Patriarcha a partir de 1679. Las Observaciones... es un ensayo derivado del Patriarcha en los que reelabora y afirma sus comentarios sobre Aristóteles; se establecen ası́ numerosas citas y argumentos paralelos entre los dos textos, sobre todo en los capı́tulos IX, XI, XV, pero en especial en el XII del Patriarcha. Con (...)
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  4. Aristotle's Anthropology. [REVIEW]Robert Howton - 2020 - Notre Dame Philosophical Reviews 4 (15).
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  5. Kritik über Brentano, Binder, Chrudzimski, Antonelli, Sauer, Sauer, Brentano, Binder & Chrudzimski (2014): Von der mannigfachen Bedeutung des Seienden nach Aristoteles Sämtliche veröffentlichte Schriften.Christian Jung - 2015 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 18 (1):234-240.
  6. Kritik über Aristoteles (2005): Protreptikos. Hinführung zur Philosophie.Christof Krambrich - 2006 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 11 (1):241-251.
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  7. Kritik über Aristoteles (2005): Protreptikos. Hinführung zur Philosophie.Christof Krambrich - 2006 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 11 (1):241-251.
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  8. Contemplation and Service of the God.Friedemann Buddensiek - 2011 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 14 (1):103-124.
  9. Kritik über Rapp (2001): Aristoteles zur Einführung.Jens Maaßen - 2002 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 7 (1):249-250.
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  10. Kritik über Chiaradonna (2002): Sostanza movimento analogia. Plotino critico di Aristotele.Paolo Rubini - 2004 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 9 (1):209-219.
  11. The Philosopher and The Rebel.Britton Watson - manuscript
    I briefly discuss the issues with Aristotle's concept of balance and justice and contrast this with the concept of liberty argued by Camus.
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  12. Hope in Ancient Greek Philosophy.G. Scott Gravlee - 2020 - In Historical and Multidisciplinary Perspectives on Hope. Cham: pp. 3-23.
    This chapter aims to illuminate ways in which hope was significant in the philosophy of classical Greece. Although ancient Greek philosophies contain few dedicated and systematic expositions on the nature of hope, they nevertheless include important remarks relating hope to the good life, to reason and deliberation, and to psychological phenomena such as memory, imagination, fear, motivation, and pleasure. After an introductory discussion of Hesiod and Heraclitus, the chapter focuses on Plato and Aristotle. Consideration is given both to Plato’s direct (...)
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  13. Philosophy 101 in the Alexandrian School, Fifth Century Ad - (M.) Chase (Trans.) Ammonius: Interpretation of Porphyry's Introduction to Aristotle's Five Terms. Pp. VIII + 200. London and New York: Bloomsbury Academic, 2020. Cased, £85. Isbn: 978-1-350-08922-8. [REVIEW]Ludger Jansen & Petter Sandstad - 2020 - The Classical Review 70 (2):360-362.
  14. Ancient Modes of Philosophical Inquiry.Jens Kristian Larsen & Philipp Steinkrüger - 2020 - History of Philosophy & Logical Analysis 1 (23).
    At least since Socrates, philosophy has been understood as the desire for acquiring a special kind of knowledge, namely wisdom, a kind of knowledge that human beings ordinarily do not possess. According to ancient thinkers this desire may result from a variety of causes: wonder or astonishment, the bothersome or even painful realization that one lacks wisdom, or encountering certain hard perplexities or aporiai. As a result of this basic understanding of philosophy, Greek thinkers tended to regard philosophy as an (...)
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  15. Aesthetics in Mary Shelley’s Frankenstein.Jerold J. Abrams - 2018 - Journal of Science Fiction and Philosophy 1:1-19.
    In Mary Shelley’s Frankenstein the brilliant scientist Viktor Frankenstein constructs and animates a gigantic and superhumanly powerful man. But upon animation, Frankenstein discovers he neglected beauty, and beholding his hideous creation flees in horror without even naming the man. Abandoned and alone the monster leaves society, yet secretly observing humanity learns language and philosophy and eventually discovers humanity’s self-understanding and his own self-understanding to be grounded in beauty rather than reason.
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  16. Has Oppy Done Away with the Aristotelian Proof?Tyler McNabb & Michael DeVito - 2020 - Heythrop Journal 61 (5):723-731.
    In this essay, we engage with Graham Oppy’s work on Thomas Aquinas’s First Way. We argue that Oppy’s objections shouldn’t be seen as successful. In order to establish this thesis, we first analyze Oppy’s exegesis of Aquinas’s First Way, as well as the counter‐arguments he puts forth (including the charge that Aquinas’s argument is invalid or, if deemed valid, forces one to adopt determinism). Next, we address Oppy’s handling of the contemporary scholarship covering the First Way. Specifically, we lay out (...)
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  17. Philosophy as Art in Aristotle’s Protrepticus.Refik Güremen - 2020 - Metaphilosophy 51 (4):571-592.
    Observing certain affinities with Plato’s Alcibiades I , this paper argues that a distinction between care (epimeleia ) of the soul and philosophy as its art (technê ) is reflected in Aristotle’s Protrepticus . On the basis of this distinction, it claims that two notions of philosophy can be distinguished in the Protrepticus : philosophy as epistêmê and philosophy as technê . The former has the function of contemplating the truth of nature, and Aristotle praises it as the natural telos (...)
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  18. Maimonides’ Secret: Leo Strauss’s “The Literary Character of the Guide for the Perplexed ”.Beau Shaw - 2020 - Sophia 59 (2):247-271.
    This article offers a new account of Leo Strauss’s interpretation of Maimonides’ esoteric teaching in the Guide for the Perplexed, which Strauss offers in his seminal essay ‘The Literary Character of the Guide for the Perplexed.’ According to the generally-accepted view, for Strauss, Maimonides’ esoteric teaching is the identity of the secrets of the Torah with Aristotelian philosophy, and—since that philosophy contradicts the foundational beliefs of the Torah—that the Torah has the merely instrumental function of bringing about political well-being. By (...)
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  19. The City as a Living Organism: Aristotle’s Naturalness Thesis Reconsidered.Xinkai Hu - 2020 - History of Political Thought 41 (4):517-537.
    In this paper, I wish to defend Aristotle’s naturalness thesis. First, I argue against the claim that the city fails to meet the criteria (e.g. separability, continuity, etc.) Aristotle sets for substantiality in the Metaphysics. Second, I examine the problem of the Principle of Transitivity of End in Aristotle’s telic argument for the naturalness of the city. I argue that the city exists for its own end. Finally, I discuss the problem of the legislator in the genesis of the city. (...)
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  20. Complete Virtue and the Definition of Happiness in Aristotle.Xinkai Hu - 2020 - Frontiers of Philosophy in China 15 (2):293-314.
    In this paper, I challenge the standard reading of complete virtue (ἀρετή τελεία) in those disputed passages of Nicomachean Ethics and Eudemian Ethics. I argue that, for Aristotle, complete virtue is neither (i) wisdom nor (ii) a whole set of all virtues. Rather, it is a term used by Aristotle to denote any virtue that is in its complete or perfect form. In light of this reading, I offer a pluralist interpretation of Aristotelian happiness. I argue that for Aristotle, the (...)
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  21. Responses to Divine Communication.Octavian Gabor - forthcoming - Philosophy and Theology.
    Sophocles’s Oedipus Tyrannus shows that humans' problems do not appear when they listen to the gods, but when they listen to themselves imagining that they follow the gods. Instead of placing themselves in the service of the god, as Socrates does in Plato’s Apology, they only think that they follow the divinity, while they actually act according to their own understanding. If Sophocles’s play is a synopsis of this danger, Plato’s dialogue proposes a different attitude before divinity: instead of interpreting (...)
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  22. Medieval Augustinism as the Source of Modern Illness?: Etienne Gilson's Thomistic Realism Vs Idealistic Augustinism.Joseph Lam - 2020 - The Australasian Catholic Record 97 (1):59.
    Being questioned about the nature of Christian faith, Mark Twain famously declared it as 'believing what you know ain't so'. Indeed, the role of reason for faith is a matter of dispute. Jesus, some argue, was not a philosopher or a teacher of wisdom. Rather, he is the saviour because of his unassuming sacrificial death and resurrection. Not reason, but the leap of faith is the ultimate condition of salvation. The Enlightenment however epitomises a Copernican revolution in favour of reason. (...)
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  23. Verdade e razão prática: um estudo sobre o papel da razão prática como causa de ação em Aristóteles.Victor Gonçalves de Sousa - 2018 - Dissertation,
    Esta dissertação visa oferecer uma interpretação da verdade prática em Aristóteles que explique o papel causal da razão prática com relação à ação humana. Nossa hipótese é de que a verdade prática depende fundamentalmente da efetividade causal da razão prática na ação, visto que a razão prática, por sua relação com o desejo, consistiria em algo que é simultaneamente da verdade e da ação, de sorte que a verdade prática não seria uma verdade que apenas pode levar à ação, mas (...)
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  24. La divisibilidad del alma en la psicología de Aristóteles. ¿Es posible conciliar el hilemorfismo y el cardiocentrismo?César Augusto Mora Alonso - 2018 - Cuadernos de Filología Clásica. Estudios Griegos E Indoeuropeos 28:129-139.
    El propósito de este trabajo consiste en destacar el papel central que tiene el problema de la divisibilidad del alma en los dos enfoques bajo los que se presenta la investigación psicológica aristotélica: el hilemórfico y el cardiocéntrico. Mientras que el primero sostiene que el alma es la forma o esencia del cuerpo entero, el segundo aboga por la localización del alma en el corazón, pues asegura que allí se manifiestan los principios de las partes o facultades anímicas. A simple (...)
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  25. Where, Not When, Did the Cosmos ‘Begin’?Nathan Eric Dickman - 2020 - Sophia:1-15.
    I examine a tension between temporal and spatial conceptualization of the genesis of the cosmos to show how chronological characterization of ‘beginnings’ occludes ontological interpretation of our existential orientations, to help my audience distinguish symbolic expressions of wonder that the cosmos exists from explanations for it. I bring together resources from multiple intellectual and religious traditions to perform a philosophy of religions that goes beyond the narrowness, intellectualism, and insularity of institutionalized philosophy of religion. I turn to Ibn Rushd, Tillich, (...)
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  26. The Aristotelian Theory of Mental Time Travel.Marcos Panciera - manuscript
    I . Mental time travel is a contemporary philosophical notion, although at first glance it may seem anachronistic, mental time travel and the Aristotelian theory of memory are in a way compatible . What is proposed is a theoretical dialogue between the contemporary research in philosophy of memory and its most traditional theory. In this sense the way to analyze the compatibility is to present the fundamental notions of mental time travel in analogy to the Aristotelian system to an extent (...)
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  27. Heroes, Tyrants, Howls.Steven Knepper - 2020 - Renascence 72 (1):3-23.
    In recent decades, the philosopher William Desmond has offered both insightful readings of individual tragedies and a striking reformulation of old Aristotelian standbys like hamartia and catharsis. This reformulation grows out of his wider philosophy of the “between,” which stresses humans’ fundamental receptivity or “porosity.” For Desmond, tragedy strips away characters’ self-determination and returns them to porosity. The audience is returned to porosity as well, a process of exposure that can be harrowing, and at times leads to despair, but that (...)
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  28. Aristóteles y la "Poética".Angela Curran - 2019 - Madrid, Spain: Ediciones Cátedra.
    La "Poética" de Aristóteles es la primera investigación filosófica sobre una forma de arte y un texto fundacional de la historia de la estética. Es una de las obras de Aristóteles más ampliamente leídas y ha atraído el interés de un gran número de comentaristas filosóficos y literarios. El significado de sus ideas clave, especialmente el concepto de catarsis, ha sido objeto de acaloradas disputas y ha ejercido una enorme y prolongada influencia. Muchos autores han seguido las recomendaciones de Aristóteles (...)
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  29. An Inquiry Into the Philosophical Concept of Scholȇ: Leisure as a Political End. By Kostas Kalimtzis. Pp. Xii, 228, London, Bloomsbury Academic, 2017, $114.00. [REVIEW]Peter Admirand - 2020 - Heythrop Journal 61 (1):144-145.
  30. A New Manuscript of the Divisiones Aristoteliae.Justin Barney - 2014 - Codices Manuscripti Et Impressi 89:2-6.
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  31. The Problem of Intermediates, an Introduction.Nicholas Baima - 2018 - Plato Journal: The Journal of the International Plato Society 18:41-44.
    Provides a brief introduction to the Problem of Intermediates in Plato and the stances taken toward this issue in this volume of the Plato Journal.
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  32. Religious Presuppositions of Logic and Rationality.Alberto Leopoldo Batista Neto - 2018 - Forum Philosophicum: International Journal for Philosophy 23 (1):5-57.
    There is a crisis in philosophical rationality today—in which modern logicisimplicated—thatcanbetracedtotheabandonmentofacommonbackground of principles. The situation has no parallel within the pre-modern tradition, which not only admits of such principles, but also refers them back to a set of assumptions grounded in a clearly religious frame of mind. Modern conceptions of rationality claim complete independence from religious sources, as from tradition more generally, and typically end up disposing of first principles altogether. The result is a fragmentation of reason, which can be (...)
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  33. A Trace of Similarity Within Even Greater Dissimilarity.Mariusz Tabaczek - 2018 - Forum Philosophicum: International Journal for Philosophy 23 (1):95-132.
    This article readdresses the Przywara-Barth controversy concerning analogia entis. The main point of our analysis is the question of whether the concept of analogy presented by Erich Przywara was in line with the classical Aristotelian-Thomistic definition and use of analogy in theistic predication. First, we ask about Przywara’s strong conviction that analogy is primarily a metaphysical and not merely a grammatical doctrine. Secondly, after presenting the complexity of Aquinas’ notion of analogy, as well as the variety of opinions on this (...)
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  34. Non-Impositional Rule in Confucius and Aristotle.Matthew D. Walker - 2019 - In Alexus McLeod (ed.), The Bloomsbury Research Handbook of Early Chinese Ethics and Political Philosophy. London, UK: pp. 187-204.
    I examine and compare Confucian wu-wei rule and Aristotelian non-imperative rule as two models of non-impositional rule. How exactly do non-impositional rulers, according to these thinkers, generate order? And how might a Confucian/Aristotelian dialogue concerning non-impositional rule in distinctively political contexts proceed? Are Confucians and Aristotelians in deep disagreement, or do they actually have more in common than they initially seem?
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  35. Empedocles Democraticus: Hellenistic Biography at the Intersection of Philosophy and Politics.Phillip Sidney Horky - 2016 - In Mauro Bonazzi & Stefan Schorn (eds.), Bios Philosophos: Philosophy in Ancient Greek Biography. 2300 Turnhout, Belgium: pp. 37-71.
    Diogenes Laertius (8.63-6) preserves a fascinating account of the Presocratic philosopher Empedocles' life. There, drawing on evidence from Aristotle, Xanthus, and Timaeus of Tauromenium, the biographer provides several anecdotes which are meant to demonstrate how Empedocles had, contrary to expectation, been a democratic philosopher - a paradox of itself in Ancient Greece. This article unpacks the complex web woven by Diogenes and argues that there is no good reason to assume that Empedocles was indeed a democratic philosopher, and moreover, that (...)
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  36. Faith or Friendship: On Integrating Possibilities for Self-Realization in Kierkegaard and Aristotle.Nathan Eric Dickman - 2014 - In Daniel Boscaljon (ed.), Resisting the Place of Belonging: Uncanny Homecomings in Religion, Narrative, and the Arts.
  37. The Political Kakon.Richard Kraut - 2018 - In Pavlos Kontos (ed.), Evil in Aristotle. Cambridge University Press. pp. 170-188.
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  38. Badness as Posteriority to Capacity in Metaphysics Theta 9.Jonathan Beere - 2018 - In Pavlos Kontos (ed.), Evil in Aristotle. Cambridge University Press. pp. 32-50.
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  39. Good and Bad in Aristotle.C. D. C. Reeve - 2018 - In Pavlos Kontos (ed.), Evil in Aristotle. Cambridge University Press. pp. 17-31.
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  40. Aristotele e l'infinità del male.Arianna Fermani - 2019 - Morcelliana.
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  41. G.E.M. Anscombe and Rediscovery of Practical Syllogism.Elisa Grimi - 2012 - Acta Philosophica 21 (II):351-362.
    The present paper proposes to analyse the role of the practical syllogism in G.E.M. Anscombe’s theory of action. To this end, I have rst of all chosen to examine, even if in broad terms, the conception of practical syllogism as it is present in the Aristotelian doctrine, and to reveal/delineate some critical points found within it. The following section is the central part of the paper, where, starting from § 33 of Intention, a re ection is carried out on the (...)
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  42. La rinascita delle virtù. Aristotele e Anscombe.Elisa Grimi - 2014 - In M. S. Vaccarezza & S. Langella (eds.), Emozioni e virtù. Percorsi e prospettive di un tema classico. Napoli NA, Italia: pp. 121-132.
    ---abstract not requested by the Editors.
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  43. Anscombe e il problema della sostanza.Elisa Grimi - 2016 - Per la Filosofia 1 (1):99-108.
    IT_Nel panorama analitico emerge la gura di Gertrude Elizabeth Margaret Anscombe. Ella, accanto a suo marito Peter Geach e al losofo Anthony Kenny, è stata indicata da John Haldane, tra i promotori di una nuova corrente denominata “tomismo analitico”. In questo saggio, oltre a sottolineare le debolezze che sono presenti in tale dicitura e allo stesso tempo il carattere innovativo della ri essione di questi loso , si è scelto di ripercorrere in modo critico le pagine che Anscombe dedica ad (...)
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  44. Dyschereia and Aporia: The Formation of a Philosophical Term.Wei Cheng - 2018 - TAPA 148 (1):75-110.
    Plato’s nephew Speusippus has been widely accepted as the historical person behind the mask of the anti-hedonists in Phlb. 42b–44c. This hypothesis is supported by, inter alia, the link between Socrates’ char- acterization of them as δυσχερεῖς and the frequent references of δυσχέρεια as ἀπορία to Speusippus in Aristotle’s Metaphysics MN. This study argues against assigning any privileged status to Speusippus in the assimilation of δυσχέρεια with ἀπορία. Instead, based on a comprehensive survey of how δυσχερ- words were used in (...)
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  45. AΘhnaiΩn Πo∧Iteia, XXX. 3-4.J. A. R. Munro - 1914 - Classical Quarterly 8 (1):13-15.
    A simple transposition in the text would, I venture to suggest, remove one or two of the many difficulties of this obscure chapter.
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  46. On the Aristotelian Use of ∧ΟΓΟΣ : A Reply.J. Stocks - 1914 - Classical Quarterly 8 (1):9-12.
    In the June issue of the Classical Review Professor Cook Wilson announces his conversion to the view that in ‘a well-defined group’ of passages in the Nicomachean Ethics λόγος means Reason. While I cannot hope to re-convert Professor Cook Wilson, I feel that it is worth while to try to express the reasons for which it seems difficult to follow him.
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  47. Aristotle, Nicomachean Ethics.Rosalind Hursthouse - 1986 - Royal Institute of Philosophy Lectures 20:35-53.
    Our understanding of the moral philosophy of Aristotle is hampered by a number of modern assumptions we make about the subject. For a start, we are accustomed to thinking about ethics or moral philosophy as being concerned with theoretical questions about actions—what makes an action right or wrong? Modern moral philosophy gives two different sorts of answers to this question. One is in terms of a substantial ethical theory—what makes an action right or wrong is whether it promotes the greatest (...)
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  48. . Basel: Schwabe, 195.G. B. Kerferd - 1955 - The Classical Review 5 (1):106-106.
  49. Lane Cooper: Aristotle on the Art of Poetry. An Amplified Version with Supplementary Illustrations. Revised Edition. Pp. Xxix+100. Ithaca: Cornell University Press , 1962. Stiff Paper, 12s. Net. [REVIEW]D. W. Lucas - 1964 - The Classical Review 14 (1):106-106.
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  50. What's Aristotelian About Neo‐Aristotelian Virtue Ethics?Sukaina Hirji - 2019 - Philosophy and Phenomenological Research 98 (3):671-696.
    It is commonly assumed that Aristotle's ethical theory shares deep structural similarities with neo-Aristotelian virtue ethics. I argue that this assumption is a mistake, and that Aristotle's ethical theory is both importantly distinct from the theories his work has inspired, and independently compelling. I take neo-Aristotelian virtue ethics to be characterized by two central commitments: (i) virtues of character are defined as traits that reliably promote an agent's own flourishing, and (ii) virtuous actions are defined as the sorts of actions (...)
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