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  1. Introduction.Jussi Backman & Antonio Cimino - 2022 - In Jussi Backman & Antonio Cimino (eds.), Biopolitics and Ancient Thought. Oxford: Oxford University Press. pp. 1-11.
    In the introduction to the volume, the editors explain the overarching aim of the volume and contextualize the main themes of its chapters. Even if the notions of biopolitics and biopower have played a crucial role in philosophy, the humanities, and the social sciences over the last decades, they have been used in various and at times diverging senses, which has also produced different narratives about the history of biopolitics. The main aim of the volume is to clarify whether and (...)
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  2. The Machines of Daedalus: Aristotle on the Truth and Potential of Political Science.Andrew Tyler Hull - 2022 - Dissertation, Northwestern University
  3. Autonomous Reboot: Kant, the Categorical Imperative, and Contemporary Challenges for Machine Ethicists.Jeffrey White - 2022 - AI and Society 37 (2):661-673.
    Ryan Tonkens has issued a seemingly impossible challenge, to articulate a comprehensive ethical framework within which artificial moral agents satisfy a Kantian inspired recipe—"rational" and "free"—while also satisfying perceived prerogatives of machine ethicists to facilitate the creation of AMAs that are perfectly and not merely reliably ethical. This series of papers meets this challenge by landscaping traditional moral theory in resolution of a comprehensive account of moral agency. The first paper established the challenge and set out autonomy in Aristotelian terms. (...)
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  4. A ideia de justo distributivo no pensamento de Aristóteles.Wellington Trotta - 2020 - Sao Paulo: Editora Dialética.
  5. A política em Aristóteles: Conhecimento científico, normatividade, e as leis.Alessandro Baungartner - 2019 - Dissertation, UFMG, Brazil
    This dissertation investigates the possibilities of relating scientific knowledge, practical and theoretical, with normative accounts. Firstly, we investigate how the particularized aspect of political science guarantees a degree of normative appropriateness between laws according to habit and the activity of phrónesis as a form of political intelligence. Secondly, we investigate how the universal aspect attributed to theoretical science and written laws could identify a criterion of epistemological validity that expresses normativity. In this sense, the reader will find in this essay (...)
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  6. Aristotle on Natural Slavery: An Analysis Using the Marxist Concept of Ideology.Zeyad El Nabolsy - 2019 - Science and Society 83 (2):244-267.
    Aristotle’s account of natural slavery as presented in his Politics is often treated by historians of philosophy as an account that can be analyzed purely internally in terms of its argumentative structure without referring to social factors. Against this view, Aristotle’s account of natural slavery is seen to be ideological according to at least one variant of the Marxist concept of ideology, and cannot be understood without reference to Aristotle’s socioeconomic context. The ideological nature of Aristotle’s account of natural slavery (...)
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  7. Every Man a Legislator: Aristotle on Political Wisdom.Dhananjay Jagannathan - 2019 - Apeiron 52 (4):395-414.
    I argue that Aristotle’s unmodern conception of politics can only be understood by first understanding his distinctive picture of human agency and the excellence of political wisdom. I therefore undertake to consider three related puzzles: why at the outset of the Nicomachean Ethics [NE] is the human good said to be the same for a city and for an individual, such that the NE’s inquiry is political? why later on in the NE is political wisdom said to be the same (...)
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  8. 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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  9. An Inquiry on the Existence of Capitalism in Ancient Greece.Alper Bilgehan Yardımcı - 2019 - Beytulhikme An International Journal of Philosophy 9 (2):453-464.
    In this article, it is claimed that it is not possible to find a modern capitalist order in Ancient Greece. This claim is supported by the economic activities and historical findings of the ancient period and it is also shaped by reference to the 'primitivist-modernist debate'. In this context, firstly, Mosses I. Finley's primitivist views that claim capitalism cannot be possible in ancient Greece will be explained by taking into consideration the accounting system, commercial activity, social status, labor usages, and (...)
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  10. In What Sense Exactly Are Human Beings More Political According to Aristotle?Refik Güremen - 2018 - Filozofija I Društvo 29 (2):170-181.
    Abstract According to Aristotle, human beings are by nature political animals. It is now common knowledge that being political is not a human privilege for him: bees, wasps, ants and cranes are other political species. Although they are not the only political animals, human beings, for Aristotle, are still more political than the other political animals. The present article investigates the precise sense of this comparison; and it claims that the higher degree of human politicalness is not to be explained (...)
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  11. Review of Keyt, Nature and Justice: Studies in the Ethical and Political Philosophy of Plato and Aristotle. [REVIEW]Thornton Lockwood - 2017 - Bryn Mawr Classical Review 11:02.
    For the last four decades, David Keyt has devoted substantial scholarly energy to the reconstruction of political and ethical arguments in Aristotle’s <i>Nicomachean Ethics</i> and <i>Politics</i>, and to a lesser degree the same in Plato’s <i>Republic</i>. Although Keyt’s translation of and commentary on <i>Politics</i> Books V and VI in the Aristotle Clarendon series (1999), to my mind, is his most substantial contribution to ancient philosophy scholarship, close competitors are his scholarly articles which seek to reconstruct the philosophical positions of Aristotle (...)
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  12. On the Normative Consequences of Virtue and Utility Friendships in Aristotle.Daniel Simão Nascimento - 2017 - Revista Latinoamericana de Filosofia 43 (2):263-284.
    In this article, I use the expanded hohfeldian model presented by Wenar to argue that, according to Aristotle's theory of friendship, every bond of friendship that is based on utility or virtue creates duties and hohfeldian incidents between those who are friends. In section 1, I provide a quick presentation of Hohfeld's work and of Wenar's hohfeldian model. In section 2, I present my thesis about the creation of certain hohfeldian incidents and certain duties in virtue and utility friendships as (...)
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  13. Aristoteles'te Dilin Politik Rolü [The Political Role of Language in Aristotle].Güremen Refik - 2017 - Felsefe Tartismalari 53:16-38.
    Human beings, according to Aristotle, are not the only political animals. Bees, wasps, ants and cranes are the other political species mentioned by Aristotle in the History of Animals. Politics, I, 2 confirms this point and makes the additional statement that human beings, if not the only political animals, are nevertheless more political than the other political animals. There has been a traditional scholarly agreement that the capacity for rational speech is the reason why human beings are more political. This (...)
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  14. La dimensione comunitaria della formazione filosofica secondo Aristotele.David Torrijos-Castrillejo - 2016 - In Ariberto Acerbi, Francisco Fernández Labastida & Gennaro Luise (eds.), La filosofia come Paideia. Contributi sul ruolo educativo degli studi filosofici. Roma: Armando. pp. 27-34.
    This paper is a study about the social dimension of the philosophical education according to Aristotle. Aristotle is not a individualistic thinker but he understands the philosophical activity in the social context of the friendship.
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  15. Aristotle’s Pambasileia and the Metaphysics of Monarchy.Carol Atack - 2015 - Polis 32 (2):297-320.
    Aristotle’s account of kingship in Politics 3 responds to the rich discourse on kingship that permeates Greek political thought (notably in the works of Herodotus, Xenophon and Isocrates), in which the king is the paradigm of virtue, and also the instantiator and guarantor of order, linking the political microcosm to the macrocosm of the universe. Both models, in separating the individual king from the collective citizenry, invite further, more abstract thought on the importance of the king in the foundation of (...)
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  16. Non-Aristotelian Political Animals.Ben Bryan - 2015 - History of Philosophy Quarterly 32 (4):293-311.
    Aristotle claims that human beings are by nature political animals. We might think there is a way for non-Aristotelians to affirm something like this—that human beings are political, though not by nature in the Aristotelian sense. It is not clear, however, precisely what this amounts to. In this paper, I try to explain what the claim that human beings are political animals might mean. I also consider what it would it look like to defend this claim, which I call the (...)
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  17. Justice and Moderation in the State: Aristotle and Beyond.Eleni Leontsini - 2015 - In Philosophy of Justice, International Institute of Philosophy, Series: Contemporary Philosophy: A New Survey, vol. 12,. Dordrecht-Heidelberg-New York-London: Springer. pp. 27-42.
    Ιn this paper I aim to analyze Aristotle’s account of political justice (to politikon dikaion) in both the Nicomachean Ethics and the Politics, since it is these accounts that are most relevant to his advocacy of moderation and mixed constitution, and I aim to show how justice and equality are crucial for the promotion of the common interest of the polis. In addition, I explore the connection made between justice, equality, democracy, liberty, and friendship, and attempt to further excavate Aristotle’s (...)
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  18. Natureza e Política: Pierre Aubenque e Fred Miller sobre Aristóteles.Odílio Alves Aguiar - 2014 - Argumentos 11:212-228.
  19. Aristotle’s Two Cities: Reducing Diversity to Homogeneity.Refik Güremen - 2014 - Polis 31 (1):59-73.
    It has often been argued, in scholarly debate, that Aristotle’s denial of citizenship to the working population of his ideal city in Book VII of the Politics constitutes a fundamental injustice. According to this view, although it is true that their way of life prevents them from living a morally virtuous life, it does not follow that the working people are naturally devoid of the human qualities required for such a life. So, rather than finding a just way to distribute (...)
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  20. Aristotle on Political Participation.Charilaos Platanakis - 2014 - In Paschalis M. Kitromilides (ed.), Athenian Legacies: European Debates on Citizenship. Leo S. Olschki. pp. 135-155.
    In EN V.3, Aristotle offers an abstract definition of distributive justice that is agreed to by all, namely that it should be governed by geometrical proportionality: ‘equals should be treated equally, unequals should be treated in proportion to their inequalities’. At the same time, he acknowledges that we need a more substantive definition of the currency of equality, i.e. to tell us who are equal and who unequal at each distribution, since this would be the only way to avoid each (...)
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  21. Review Essay: Eugene Garver's Aristotle's Politics.David Riesbeck - 2014 - Reason Papers 36 (1):122-131.
  22. Nomisma, Riqueza e Valor em Homero, Platão e Aristóteles.Adriana Santos Tabosa - 2014 - Dissertation, Unicamp, Brazil
  23. Uselesness: A Panegyric.David C. K. Curry - 2013 - The Good Society 22 (2).
    A defense of the value of studying what Aristotle, in the Politics, refers to as useless things, and thereby a defense of the 'uselessness' of the study of the liberal arts.
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  24. Polity.Dustin Garlitz - 2013 - In Michael T. Gibbons (ed.), The Encyclopedia of Political Thought. Wiley-Blackwell.
    The term “polity” is used casually today to describe almost any political community. It is so broad that it has lost any theoretical import. In contrast, it had a much more focused – even technical – meaning in ancient, and especially Aristotelian thought.
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  25. ZOON POLITIKON: A CONDIÇÃO NATURAL DA AUTORIDADE.Silvia Feola Gomes de Almeida - 2012 - Dissertation, University of São Paulo, Brazil
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  26. Aristotle on Law and Moral Education.Zena Hitz - 2012 - Oxford Studies in Ancient Philosophy 42:263-306.
    It is widely agreed that Aristotle holds that the best moral education involves habituation in the proper pleasures of virtuous action. But it is rarely acknowledged that Aristotle repeatedly emphasizes the social and political sources of good habits, and strongly suggests that the correct law‐ordained education in proper pleasures is very rare or non‐existent. A careful look at the Nicomachean Ethics along with parallel discussions in the Eudemian Ethics and Politics suggests that Aristotle divided public moral education or law‐ordained habituation (...)
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  27. Rancière and Aristotle: Parapolitics, Part-y Politics and the Institution of Perpetual Politics.Adriel Trott - 2012 - Journal for Speculative Philosophy 26 (4):627-646.
    This article addresses Rancière’s critique of Aristotle’s political theory as parapolitics in order to show that Aristotle is a resource for developing an inclusionary notion of political community. Rancière argues that Aristotle attempts to cut off politics and merely police (maintain) the community by eliminating the political claim of the poor by including it. I respond to three critiques that Rancière makes of Aristotle: that he ends the political dispute by including the demos in the government; that he includes the (...)
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  28. O Caráter natural da polis na Política de Aristóteles.Rosangela Azenha - 2011 - IV Encontro Nacional de Pesquisa Em Filosofia UFPR.
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  29. A Justiça Política em Aristóteles.Tania Schneider da Fonseca - 2011 - Anais Do II Congresso Internacional de Filosofia Moral E Política.
  30. Economia Política em Aristóteles e a Perspectiva de Marx.Alexandre Lima - 2011 - Dissertation, UFSC, Brazil
  31. Pólis e E Politeía em Aristóteles Estudo sobre a ética da cidadania na Política.João Silva Lima - 2010 - Dissertation, University of Campinas, Brazil
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  32. Aristotle's Rational and Political Cosmopolitanism Aristotle's Ethics as First Philosophy. [REVIEW]Mark Sentesy - 2010 - Research in Phenomenology 40 (1):150-158.
  33. The Emergence of Natural Law and the Cosmopolis.Eric Brown - 2009 - In Stephen G. Salkever (ed.), The Cambridge Companion to Ancient Greek Political Thought. Cambridge, UK: Cambridge University Press. pp. 331-363.
    Two prominent metaphors in Greek and Roman political philosophy are surveyed here, with a view to determining their possible meanings and the plausibility of the claims advanced by those possible meanings.
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  34. O Problema da Análise Econômica em Aristóteles: Um Estudo Sobre a Distinção dos Conceitos de Economia e Crematística.Adriana Santos Tabosa - 2007 - Dissertation, University of Campinas, Brazil
  35. Aristotelés o panství: mezi Heideggerem a Gagarinem.Jakub Jinek - 2006 - Reflexe: Filosoficky Casopis 31:19-44.
    Je otrok podle Aristotela vykořisťovaným nástrojem výroby stojícím na úrovni zvířete, nebo méně nadaným jedincem, jenž může svoje omezené možnosti naplnit pouze jako podřízený člen domácnosti? Aristotelští badatelé zdůrazňují jednu z možností podle toho, nakolik jsou sami liberálně, či komunitaristicky orientováni: buď je Aristotelova teorie panství vykládána jako nelidská a ideologická, nebo jako realistická a solidární. Spor se však netýká pouze „liberalismu“ a „komunitarismu“ v Aristotelovi, nýbrž – jelikož je otrok v obou výkladech chápán jako nástroj pána – také dvou (...)
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  36. Ação Ética e Virtude Cívica em Aristóteles.Marisa Lopes - 2004 - Dissertation, University of São Paulo, Brazil
  37. Tyrannie et royauté selon le Socrate de Xénophon.Donald Morrison - 2004 - Les Etudes Philosophiques 2 (2):177-192.
    Cette étude examine la conception de la royauté et de la tyrannie chez le Socrate de Xénophon, et la compare à celles qui sont défendues par Aristote, le Socrate de Platon, et d’autres. Le Socrate de Xénophon soutient que le consentement des gouvernés et le règne de la loi sont les caractéristiques qui distinguent un roi d’un tyran, alors qu’Aristote soutient que la différence tient plutôt à la nature des intérêts qui sont poursuivis, selon qu’il s’agit des intérêts des sujets, (...)
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  38. Aristotle and the Politics of Herodotus's History.Elliot Bartky - 2002 - The Review of Politics 3 (64):445-468.
    In the Poetics, Aristotle criticizes Herodotus by claiming that poetry is more philosophical and more serious than history. Aristotle's remark may be understood as a defense of poetry against Herodotus's attempt to supplant the political teaching of the poets and the wise men. Aristotle aligns poetry with philosophy because the poets' political teaching serves the city at the same time that it anticipates political philosophy. In the second section of the article Herodotus's quarrel with the political teaching of the poets, (...)
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  39. Ideology and Philosophy in Aristotle's Theory of Slavery.Malcolm Schofield - 1990 - In Günther Patzig (ed.), Aristoteles "Politik" Akten des Xi. Symposium Aristotelicum, Friedrichshafen/Bodensee, 25.8.-3.9.1987. Göttingen: Vandenhoeck und Ruprecht. pp. 1-27.
  40. Politeia - Bordes Jacqueline: Politeia Dans la Pensée Grecque Jusqu'à Aristote. (Collection des Études Anciennes.) Pp. 499. Paris:Les Belles Lettres, 1982. Paper, £15.50. [REVIEW]Trevor J. Saunders - 1984 - The Classical Review 34 (01):83-85.
  41. Stress in Political Theory.Phillip C. Chapman - 1969 - Ethics 80 (1):38-49.
    The article attempts to give a coherent expression to a recurrent theme in the history of political theory. The theme is that men and communities must be subjected to stress in various forms (e.g., Poverty, Insecurity, Conflict, Dissension) in order to maintain whatever faculties, qualities, capabilities and institutions they regard as (a) practically necessary in the long run, or (b) an essential part of their conception of a good life. The ideas dealt with have been drawn from philosophers, political scientists (...)
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  42. Aristotle, Constitution of Athens, Chap. 39, § 5.J. E. Sandys - 1893 - The Classical Review 7 (10):448-449.
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