By Jon Miller
Aristotle's Nicomachean Ethics is likely one of the most vital moral treatises ever written, and has had a profound impact at the next improvement of ethics and ethical psychology. This choice of newly-commissioned essays, written via either senior and more youthful students within the box, offers a radical and shut exam of the paintings. The essays handle a extensive diversity of matters together with the compositional integrity of the Ethics, the character of wish, the worth of feelings, happiness, and the virtues. the result's a quantity in an effort to problem and develop the scholarship at the Ethics, setting up new methods of viewing and appreciating the paintings for all students of Aristotle.
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Additional resources for Aristotle's Nicomachean Ethics: A Critical Guide
After clarifying just what this passage says, Pearson proceeds in the second portion of his paper to consider its broader ramifications. E. 13, 1102b14. ” His final section examines the implications for Aristotle’s account of virtue of his claim that the virtuous agent’s non-rational side must both “give way to his rational side” and “actually motivate him to the same course of action as his rational side” (Pearson, below). Iakovos Vasiliou looks into habituation. It is undeniable, Vasiliou says, that habituation affects the character of agents.
The difficulty needs to be stated correctly for it to be resolved. The difficulty is not: Book i says that happiness is one thing and Book x says that it is something else. Book i, as we have said, gives only a definition of happiness, and Book x identifies something as meeting this definition. The difficulty, therefore, is to explain how the activity picked out in Book x as happiness might reasonably be understood by Aristotle as satisfying the Book i definition. E. ” Aristotle holds that generally the good has the nature of a goal,39 or “that for the sake of which” other things exist; thus the chief good would be at some kind of pinnacle of subordinate goals.
More specifically, did Aristotle take the moral worth of actions to be independent or dependent on the character of the agents who perform them? E. 1–3, Vasiliou says, Aristotle seems to hold that “actions are prior to and independent of agents” (Vasiliou, below). E. 1, “we become just by doing just things, moderate by doing moderate things, and courageous by doing courageous things” (1103a34–b2). E. 4 opens with an objection to this idea: “if [agents] are doing what is just and moderate, they are already just and moderate” (1105a19–20).