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  1. Was Eudaimonism Ancient Greek Common Sense?Guy Schuh - 2019 - Apeiron 52 (4):359-393.
    I argue that Eudaimonism was not Ancient Greek common sense. After dividing Eudaimonism into Psychological and Normative varieties, I present evidence from Greek literature that the Ancient Greeks did not commonsensically accept Eudaimonism. I then review, and critique, evidence that has been offered for the opposite claim that Eudaimonism was Ancient Greek common sense. This claim is often called on to explain why Ancient Greek philosophers embraced Eudaimonism; the idea is that they did so because it was the ethical common (...)
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  • ¿Moralidad sin competencia? Dos interpretaciones de la objeción de inmoralidad al pirronismo.Jorge Ornelas & Andrea Lozano-Vásquez - 2023 - Ideas Y Valores 72.
    Argumentamos en contra de dos intentos contemporáneos por rehabilitar el pirronismo debido a su incapacidad para resolver la clásica objeción de inmoralidad. Proponemos dos diferentes lecturas de la objeción: una débil, según la cual los pirrónicos son inmorales dado que sus actos mismos lo son —lo que constituye un cargo empírico—, y otra fuerte, donde la inmoralidad del pirrónico proviene del hecho de que, por diseño, no puede exhibir ningún tipo de competencia moral, lo que constituye un cargo conceptual. Concluyo (...)
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  • 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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  • Aristotle's Nicomachean Ethics on virtue competition.Bradford Jean-Hyuk Kim - 2023 - British Journal for the History of Philosophy 32 (1):1-21.
    For many, striving to attain first place in an athletic competition is explicable. Less explicable is striving to attain first place in a virtue (aretē) competition. Yet this latter dynamic appears in Aristotle’s Nicomachean Ethics. There is 4.3’s magnanimity, the crown of the virtues, which seemingly manifests itself in outdoing one’s peers in virtue. Such one-upmanship also seems operant with 9.8’s praiseworthy self-lover, who seeks to get as much of the fine (to kalon) as possible for herself. Contrary to many (...)
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  • Selfish versus Selfish.Merlin Jetton - 2021 - Journal of Ayn Rand Studies 21 (1):42-55.
    Ayn Rand's controversial use of “selfish” and “selfishness” has arguably done as much or more to supply “grist” to her critics and drive people away from her philosophy than to persuade people to adopt it. This article is about her meaning of “selfish” and the common, popular meaning. Succinctly, the former is a high-level abstraction, philosophical, and mainly a way of thinking, whereas the latter is a low-level abstraction, not philosophical, and mainly a way of acting. They also have different (...)
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  • Rejoinder to Robert White: The Problem with “Selfishness” Is Still Problematic.Marsha Familaro Enright - 2017 - Journal of Ayn Rand Studies 17 (1):147-151.
    In this article, the author responds to “Remembering the ‘Self’ in ‘Self-ish-ness,’” Robert White's critique of her own article, “The Problem with Selfishness,” which appeared in the July 2014 issue of The Journal of Ayn Rand Studies.
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