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  1. 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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  2. The Definition of Particular Justice.Marco Zingano - 2020 - Revue de Philosophie Ancienne 38 (2):269-290.
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  3. Self-Love and the Unity of Justice in Aristotle.Marta Jimenez - 2019 - Epoché: A Journal for the History of Philosophy 23 (2):413-429.
    In this paper I take up the question about the unity of justice in Aristotle and advocate for a robust relationship between lawfulness and equality, the two senses of justice that Aristotle distinguishes in Nicomachean Ethics V. My strategy is to focus on Aristotle’s indication in NE V 2 that “other-relatedness” is the common element shared by the two justices and turn to Aristotle’s discussion of the notion of self-love in EN IX 8 to explain what that means. I argue (...)
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  4. Aristotelian Penalties: Action-Centred Rectification and Character-Centred Punishment.Charilaos Platanakis - 2017 - History of Political Thought 38 (1):1-24.
    This article offers an account of Aristotle’s penology that is sensitive to his corrective justice (EN V.4) and the archon counterexamples (opening of EN V.5). By emphasizing the rectificatory nature of corrective justice, I argue for its independence from its distributive counterpart and its contrast, both formal and functional, with Pythagorean reciprocity. After criticizing the various justifications of the archon counter-examples, I propose a rôle-based justification that is compatible with Aristotelian corrective justice. By eliminating the inconsistency between corrective justice and (...)
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  5. Grotius and Aristotle: The Justice of Taking Too Little.Andrew Blom - 2016 - History of Political Thought 36 (1):84-112.
    The theory of justice that Hugo Grotius developed in De Jure Belli ac Pacis (The Law of War and Peace, 1625) set itself against a certain reading of Aristotle, according to which justice is conceived of as a mean between taking too much and taking too little. I argue that we can best understand the implications of Grotius' mature conception by considering the ends to which he had deployed this Aristotelian notion in his earlier work. Grotius came to perceive that (...)
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  6. Justice and the Laws in Aristotle's Ethics.Mi-Kyoung Lee - 2014 - In Strategies of Argument: Essays in Ancient Ethics, Epistemology, and Logic. NY: Oxford University Press. pp. 104-123.
    This paper explores two ideas in Aristotle: the idea that a just person is necessarily a lawful and law-abiding citizen, and second, the idea that the virtuous person necessarily cares about the common good. In this paper, I show that justice and its concern for the common good is central to Aristotle’s conception of the virtuous agent, and that justice, in turn, cannot be understood apart from the various laws that states devise for the common benefit.
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  7. What Do We Mean by 'Forgiveness?': Some Answers From the Ancient Greeks.Maria Magoula Adamos & Julia B. Griffin - 2013 - Forgiveness:Philosophy, Psychology, and the Arts.
    There seems to be confusion and disagreement among scholars about the meaning of interpersonal forgiveness. In this essay we shall venture to clarify the meaning of forgiveness by examining various literary works. In particular, we shall discuss instances of forgiveness from Homer’s The Iliad, Euripides’ Hippolytus, and Aristotle’s Nicomachean Ethics and we shall focus on the changes that the concept of forgiveness has gone through throughout the centuries, in the hope of being able to understand, and therefore, of being able (...)
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  8. Is Forgiveness a Good Thing?Maria Magoula Adamos - 2012 - Forgiveness: Promise, Possibility and Failure.
    While most scholars focus on the advantages of forgiveness, the negative effects of hasty forgiveness have been largely neglected in the literature. In this essay I shall argue that in certain contexts granting forgiveness to a wrongdoer could be morally questionable, and sometimes it could even be morally wrong. Following Aristotle’s view of emotion, and, in particular, his notion of virtuous anger, I shall claim that appropriate, righteous anger is instrumental for justice, and, as a result, inappropriate, or imprudent forgiveness (...)
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  9. Incommensurability in Aristotle's Theory of Reciprocal Justice.Robert L. Gallagher - 2012 - British Journal for the History of Philosophy 20 (4):667 - 701.
    In just proportional exchange, under Aristotle's theory of reciprocal justice, superior sharers in a community materially assist the weaker, and receive honour as a reward. Aristotle's economic thought is represented with a system of 18 formulae. Explained are: (1) What Aristotle means when he says that it is impossible for two sharers or their erga to be commensurable; (2) The extent to which the variables in Aristotle's proportions can be quantified. (3) What diagonal pairing ( ?ατ δ? ??τ?o? σ ??????) (...)
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  10. A Justiça Política em Aristóteles.Tania Schneider da Fonseca - 2011 - Anais Do II Congresso Internacional de Filosofia Moral E Política.
  11. Other Selves.Efren A. Alverio - 2010 - Kritike 4 (1):199-218.
    Aristotle regarded highly the concept of friendship. For him, friendship—being one of the virtues just like truth, justice, courage, etc.—is something that affects not just human behavior but even the state’s as well . However, the English language has set a limit to its use and thus diminished its meaning. While the Greek for friendship, which is φιλια can be translated as love, when using the English language one cannot say that as A and B are friends, it must be (...)
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  12. Reply to Irwin.Anton Ford - 2010 - Classical Philology 105 (4):396-402.
  13. 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.
  14. Aristotle and the Characteristic Desire of Justice.Shane Drefcinski - 2000 - Apeiron 33 (2):109 - 123.
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  15. Nature, Justice, and Rights in Aristotle’s Politics.Howard J. Curzer - 1999 - Ancient Philosophy 19 (2):430-435.
  16. Aristotle's Account of the Virtue of Justice.Howard J. Curzer - 1995 - Apeiron 28 (3):207 - 238.
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  17. Reciprocal Justice in Aristotle’s Nicomachean Ethics.Theodore Scaltsas - 1995 - Archiv für Geschichte der Philosophie 77 (3):248-262.
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  18. A Proposed Diagram in Aristotle "EN" V 3, 1131a24-B20 for Distributive Justice in Proportion.Paul T. Keyser - 1992 - Apeiron 25 (2):135 - 144.
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  19. Moraux Aristote: Le Dialogue ‘Sur la Justice’. 1957. Pp. Xii + 183. 150fr.B.D. J. Furley - 1961 - Journal of Hellenic Studies 81:191-192.
  20. Aristotle's Subdivisions of 'Particular Justice.”.D. G. Ritchie - 1894 - The Classical Review 8 (05):185-192.
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  21. Aristotle's Justice in Exchange.Herbert Richards - 1893 - The Classical Review 7 (06):251-.
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  22. The Fifth Book of the Nicomachean Ethics of Aristotle. Aristotle - 1879 - New York: Arno Press.