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  1. (4 other versions)Nicomachean Ethics. Aristotle & John M. Armstrong - manuscript
    A new English translation of Aristotle's Nicomachean Ethics. This ongoing project aims to translate accurately the meaning of Aristotle's terse Greek into readable American English for students and the general reader.
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  2. Protrepticus. Aristotle, Monte Ransome Johnson & D. S. Hutchinson - manuscript
    A new translation and edition of Aristotle's Protrepticus (with critical comments on the fragments) -/- Welcome -/- The Protrepticus was an early work of Aristotle, written while he was still a member of Plato's Academy, but it soon became one of the most famous works in the whole history of philosophy. Unfortunately it was not directly copied in the middle ages and so did not survive in its own manuscript tradition. But substantial fragments of it have been preserved in several (...)
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  3. ‘In a Complete Life’ (NE i 7.1198a18): Aristotle on Happiness, Time and Immortality.Samuel H. Baker - forthcoming - Ancient Philosophy.
  4. The Philosophical Case for Robot Friendship.John Danaher - forthcoming - Journal of Posthuman Studies.
    Friendship is an important part of the good life. While many roboticists are eager to create friend-like robots, many philosophers and ethicists are concerned. They argue that robots cannot really be our friends. Robots can only fake the emotional and behavioural cues we associate with friendship. Consequently, we should resist the drive to create robot friends. In this article, I argue that the philosophical critics are wrong. Using the classic virtue-ideal of friendship, I argue that robots can plausibly be considered (...)
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  5. How Virtuous Actions are a Means to Contemplation.Sukaina Hirji - forthcoming - Oxford Studies in Ancient Philosophy.
    In a number of passages in the Nicomachean Ethics [NE], Aristotle seems to suggest that ethically virtuous actions are an instrumental means to contemplation. But, as many scholars have worried, this view appears to be both implausible on its face, and in tension with other commitments Aristotle has. The difficulty in understanding the relationship between virtuous actions and contemplation is part of a larger puzzle about the structure of value in Aristotle’s ethical theory. Does Aristotle countenance a plurality of independently (...)
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  6. Virtue and Contemplation in Eudemian Ethics 8.3.Roy C. Lee - forthcoming - Oxford Studies in Ancient Philosophy.
    This paper argues that in Eudemian Ethics 8.3, virtue’s mean between excess and deficiency is defined by the standard of promoting the most contemplation. Promotion is indirect and constrained by virtue’s other essential features. The chapter’s apparent restriction of the standard to actions concerning natural goods actually serves a dialectical, not a restrictive, purpose. This paper proposes to unify the chapter’s argumentative arc.
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  7. The Virtue of Playfulness: Why Happy People Are Playful.Glenn " Trujillo, & Boomer" - 2024 - New York: Routledge.
    This book argues that in order for people to live well, they must develop a virtue of playfulness. Inspired by Aristotle, the book draws on work from philosophy, classics, history, biology, psychology, and media studies to understand the place of play and playfulness in a good life. -/- Many philosophers have written about play, from Presocratics such as Heraclitus to contemporary philosophers such as Bernard Suits. Some champion play as the most crucial value in life. Others deride it and warn (...)
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  8. Moral Actions in the Nicomachean Ethics: reason, emotion, and moral development.Angelo Antonio Pires de Oliveira - 2023 - Dissertation, University of Campinas
  9. Aristotle on Happiness, Virtue, and Wisdom.Bryan Reece - 2023 - Cambridge: Cambridge University Press.
    Aristotle thinks that happiness is an activity---it consists in doing something---rather than a feeling. It is the best activity of which humans are capable and is spread out over the course of a life. But what kind of activity is it? Some of his remarks indicate that it is a single best kind of activity, intellectual contemplation. Other evidence suggests that it is an overarching activity that has various virtuous activities, ethical and intellectual, as parts. At stake are questions about (...)
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  10. Hate and Happiness in Aristotle.Jozef Müller - 2022 - In Noell Birondo (ed.), The Moral Psychology of Hate. Lanham and London: Rowman & Littlefield. pp. 2-21.
    Aristotle tells us that in order to develop virtue, one needs to come to love and hate the right sorts of things. However, his description of the virtuous person clearly privileges love to hate. It is love rather than hate that is the main driving force of a good life. It is because of her love of knowledge, truth and beauty that the virtuous person organizes her life in a certain way and pursues these rather than other things (such as (...)
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  11. 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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  12. Eudaimonia in the Eudemian Ethics.Daniel Ferguson - 2021 - Dissertation, Yale University
  13. Aristotle's Virtue Ethics.John Bowin - 2020 - In Bowin John (ed.), A Companion to World Literature. Wiley-Blackwell.
    Aristotle, though not the first Greek virtue ethicist, was the first to establish virtue ethics as a distinct philosophical discipline. His exposition of the subject in his Nicomachean Ethics set the terms of subsequent debate in the European and Arabic traditions by proposing a set of plausible assumptions from which virtue ethics should proceed. His conception of human well-being and virtue as well as his brand of ethical naturalism were influential from antiquity through the Middle Ages and continue to be (...)
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  14. Zur spezifischen Geruchswahrnehmung des Menschen bei Aristoteles.Sergiusz Kazmierski - 2020 - Eudia. Yearbook for Philosophy, Poetry and Art 14:1-42.
    Der Aufsatz möchte, ausgehend von einer zureichenden Darstellung des thematischen Bereichs von Ernährung und Kühlung bei Aristoteles (Abschnitt 1.1) sowie seiner Physiologie der Geruchswahrnehmung im allgemeinen (Abschnitt 1.2), zum einen zeigen, wie Aristoteles das Gegebensein der Wahrnehmung von Düften beim Menschen zoologisch und physiologisch begründet und dabei medizinische Implikationen formuliert (Abschnitt 2); zum anderen wird zu sehen sein, inwiefern die Wahrnehmung von Düften ethische und ästhetische Züge aufweist, wofür das entsprechende zoologische und physiologische Wissen den ausdrücklichen oder unausdrücklichen Horizont zu (...)
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  15. Are There Really Two Kinds of Happiness in Aristotle's Nicomachean Ethics?Bryan C. Reece - 2020 - Classical Philology 115 (2):270-280.
    Aristotle appears to claim at Nicomachean Ethics 10.8, 1178a9 that there are two kinds of happy life: one theoretical, one practical. This claim is notoriously problematic and does not follow from anything that Aristotle has said to that point. However, the apparent claim depends on supplying 'happy' or 'happiest' from the previous sentence, as is standard among translators and interpreters. I argue for an alternative supplement that commits Aristotle to a much less problematic and unexpected position and permits a wider (...)
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  16. What is ‘the best and most perfect virtue’?Samuel H. Baker - 2019 - Analysis 79 (3):387-393.
    We can clarify a certain difficulty with regard to the phrase ‘the best and most perfect virtue’ in Aristotle’s definition of the human good in Nicomachean Ethics I 7 if we make use of two related distinctions: Donnellan’s attributive–referential distinction and Kripke’s distinction between speaker’s reference and semantic reference. I suggest that Aristotle is using the phrase ‘the best and most perfect virtue’ attributively, not referentially, and further that even though the phrase may refer to a specific virtue (semantic reference), (...)
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  17. 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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  18. Reason, Feeling, and Happiness: Bridging an Ancient/Modern Divide in The Plague.Gene Fendt - 2019 - Philosophy and Literature 43 (2):350-368.
    Camus is defined by many as an absurdist philosopher of revolt. The Plague, however, shows him working rigorously through a well-known division between ancient and modern ethics concerning the relation of reason, feeling and happiness. For Aristotle, the virtues are stable dispositions including affective and intellectual elements. For Kant, one’s particular feelings are either that from which we must abstract to judge moral worth, or are a constant hindrance to proper moral activity. Further, Kant claims “habit belongs to the physical (...)
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  19. Ethics for the Very Young: A Philosophy Curriculum for Early Childhood Education.Erik Kenyon - 2019 - Lanham: Rowman & Littlefield.
    Can you be brave if you’re afraid? Why do we “know better” and do things anyway? What makes a family? Philosophers have wrestled with such questions for centuries. They are also the stuff of playground debates. Ethics for the Very Young uses the perplexities of young children’s lives to spark philosophical dialogue. Its lessons scaffold discussion through executive function games (Telephone, Red Light Green Light), dialogic reading of picture books and Reggio Emilia’s art-based inquiry. In the process, children develop skills (...)
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  20. Hegel, Norms and Ontology.Joe Saunders - 2019 - History of Philosophy Quarterly 36 (3):279-297.
    This paper lays out two recent accounts of Hegel’s practical philosophy in order to present a challenge. According to Robert Stern and Mark Alznauer, Hegel attempts to ground our ethical practices in ontological norms. I argue that we cannot ground our ethical practices in this way. However, I also contend that Stern’s and Alznauer’s conception of reality as both conceptual and normative can still play a useful role in practical philosophy, namely, to help defuse a sceptical worry about a threat (...)
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  21. Intelecto en acción: Aristóteles y la filosofía como forma de vida.Alejandro Farieta - 2018 - Bogotá, Colombia: Editorial Uniagustiniana.
    This book faces the problem of how is it possible to conceive Aristotelian philosophy as a way of life, and not as a discipline or profession. If there are any of his texts where this concerns are to be found, it is in his practical treatises, in which he defends a philosophy of human affairs. However, Aristotle insists on the fact that philosophy, in its greatest expression, is the first philosophy, to which the idea of contemplation seems to refer to, (...)
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  22. Aristotle on the Meaning of Life.Monte Johnson - 2018 - In Stephen D. Leach & James Tartaglia (eds.), The Meaning of Life and the Great Philosophers. New York: Routledge. pp. 56-64.
    Aristotle is the first philosopher on record to subject the meaning of life to systematic philosophical examination: he approaches the issue from logical, psychological, biological, and anthropological perspectives in some of the central passages in the Corpus Aristotelicum and, it turns out, in some fragments from his (lost) early popular work the Protrepticus (Exhortation to Philosophy). From an Aristotelian perspective, in asking about life’s “meaning”, we may be asking either a theoretical question about the definition of the term life (and (...)
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  23. From Taquería to Medical School: Juan Carlos, Aristotle, Cognitive Enhancements, and a Good Life.Glenn " Trujillo & Boomer" - 2018 - Techné: Research in Philosophy and Technology 22 (1).
    This paper begins with a vignette of Juan Carlos, an immigrant to America who works to support his family, attends classes at a community college, and cares for his ill daughter. It argues that an Aristotelian virtue ethicist could condone a safe, legal, and virtuous use of cognitive enhancements in Juan Carlos’s case. The argument is that if an enhancement can lead him closer to eudaimonia (i.e., flourishing, or a good life), then it is morally permissible to use it. The (...)
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  24. Aristotle (in Agamben's Philosophical Lineage).Jussi Backman - 2017 - In Adam Kotsko & Carlo Salzani (eds.), Agamben's Philosophical Lineage. Edinburgh: Edinburgh University Press. pp. 15-26.
    This chapter is an overview of Giorgio Agamben's engagement, in the Homo Sacer series (1995–2014), with Aristotelian philosophy. It specifically studies Agamben's attempt to deconstruct two Aristotelian conceptual oppositions fundamental for the Western tradition of political thought: (1) that between the bare fact of being alive and "qualified" living (associated by Agamben with an alleged distinction between zōē and bios) and (2) that between potentiality (dynamis) and actuality (energeia). Agamben's concept of form-of-life (forma-di-vita), a life that is never "bare" but (...)
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  25. The Metaphysics of Goodness in the Ethics of Aristotle.Samuel Baker - 2017 - Philosophical Studies 174 (7):1839-1856.
    Kraut and other neo-Aristotelians have argued that there is no such thing as absolute goodness. They admit only good in a kind, e.g. a good sculptor, and good for something, e.g. good for fish. What is the view of Aristotle? Mostly limiting myself to the Nicomachean Ethics, I argue that Aristotle is committed to things being absolutely good and also to a metaphysics of absolute goodness where there is a maximally best good that is the cause of the goodness of (...)
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  26. A Person as a Lifetime: An Aristotelian Account of Persons. [REVIEW]Christopher V. Mirus - 2017 - Review of Metaphysics 71 (1).
  27. Eudaimonia and Neltiliztli: Aristotle and the Aztecs on the Good Life.Lynn Sebastian Purcell - 2017 - APA Newsletter on Hispanic/Latino Issues in Philosophy 16 (2):10-21.
    This essay takes a first step in comparative ethics by looking to Aristotle and the Aztec's conceptions of the good life. It argues that the Aztec conception of a rooted life, neltiliztli, functions for ethical purposes in a way that is like Aristotle's eudaimonia. To develop this claim, it not only shows just in what their conceptions of the good consist, but also in what way the Aztecs conceived of the virtues (in qualli, in yectli).
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  28. The Limits of Eudaimonia in the Nicomachean Ethics.Schwartz Daniel - 2016 - Journal of Greco-Roman Studies 55 (3):35-52.
    In Book I of his Nicomachean Ethics (NE), Aristotle defines happiness, or eudaimonia, in accordance with an argument he makes regarding the distinctive function of human beings. In this paper, I argue that, despite this argument, there are moments in the NE where Aristotle appeals to elements of happiness that don’t follow from the function argument itself. The place of these elements in Aristotle’s account of happiness should, therefore, be a matter of perplexity. For, how can Aristotle appeal to elements (...)
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  29. Human Wisdom, Studies in Ancient Greek Philosophy.Ostenfeld Erik - 2016 - Sankt Augustin: Academia Verlag.
    This book offers inter alia a systematic investigation of the actual argumentative strategy of Socratic conversation and explorations of Socratic and Platonic morality including an examination ofeudaimonia and the mental conception of health in the Republic as self-control, with a view to the relation of individual health/happiness to social order. The essays cover a period from 1968 to 2012. Some of them are now published for the first time. Self-motion in the later dialogues involves tripartition and tripartition in turn involves (...)
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  30. The Heart of the Matter: Forgiveness as an Aesthetic Process.A. G. Holdier - 2016 - In Court D. Lewis (ed.), The Philosophy of Forgiveness - Volume II: New Dimensions of Forgiveness. Vernon Press. pp. 47-70.
    This paper assesses the aesthetic components of the experience of forgiveness to develop a procedural model of the phenomenological process that negotiates cognitive judgments and understanding with emotional affective states. By bringing the Greek concepts of kalokagathia and eudaimonia into conversation with Ricoeur’s “solicitude,” I suggest that the impetus for engaging in the process of forgiveness is best understood narratively as the pursuit of a life well lived (in terms of beauty). Consequently, forgiveness is revealed as a technique for developing (...)
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  31. Review of C.D.C. Reeve, Aristotle on Practical Wisdom: Nicomachean Ethics VI. [REVIEW]Samuel H. Baker - 2015 - Philosophy in Review 35 (2):106-108.
  32. The Concept of Ergon: Towards An Achievement Interpretation of Aristotle's 'Function Argument'.Samuel H. Baker - 2015 - Oxford Studies in Ancient Philosophy 48:227-266.
    In Nicomachean Ethics 1. 7, Aristotle gives a definition of the human good, and he does so by means of the “ ergon argument.” I clear the way for a new interpretation of this argument by arguing that Aristotle does not think that the ergon of something is always the proper activity of that thing. Though he has a single concept of an ergon, Aristotle identifies the ergon of an X as an activity in some cases but a product in (...)
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  33. Wish, Motivation and the Human Good in Aristotle.Gösta Grönroos - 2015 - Phronesis 60 (1):60-87.
    _ Source: _Volume 60, Issue 1, pp 60 - 87 Aristotle invokes a specifically human desire, namely wish, to provide a teleological explanation of the pursuit of the specifically human good in terms of virtuous activity. Wish is a basic, unreasoned desire which, independently of other desires, or evaluative attitudes, motivates the pursuit of the human good. Even a person who pursues what she mistakenly believes to be good is motivated by wish for what in fact is good, although she (...)
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  34. Luck in Aristotle's Physics and Ethics.Monte Johnson - 2015 - In Devin Henry & Karen Margrethe Nielsen (eds.), Bridging the Gap Between Aristotle's Science and Ethics. Cambridge, United Kingdom: Cambridge University Press. pp. 254-275.
    I discuss how Aristotle’s formulation of the problem of moral luck relates to his natural philosophy. I review well-known passages from Nicomachean Ethics I/X and Eudemian Ethics I/VII and Physics II, but in the main focus on EE VII 14 (= VIII 2). I argue that Aristotle’s position there (rejecting the elimination of luck, but reducing luck so far as possible to incidental natural and intelligent causes) is not only consistent with his treatment of luck in Physics II, but is (...)
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  35. On Proper Action and Virtue: An Essay on Aristotle’s Nicomachean Ethics.Joseph Karuzis - 2015 - IAFOR Journal of Ethics, Religion and Philosophy 2 (1):19-29.
    This paper will discuss and analyze specific arguments concerning moral virtue and action that are found within the ten books of Aristotle’s Nicomachean Ethics. Eudaimonia, i.e. well-being, or happiness, is the highest good for people, and in order to achieve this, a virtuous character is necessary. A virtuous character is cultivated, and the life of a virtuous human is a life that is lived well, and is lived according to moral virtues which are developed through proper habits. It is through (...)
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  36. (3 other versions)Lei, amizade e participação política em Aristóteles após o biological turn: Reflexões preliminares sobre um novo paradigma hermenêutico.Daniel Simão Nascimento - 2015 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 15:59-70.
    Este artigo tem quatro objetivos. O primeiro deles é mostrar que dois debates contemporâneos de grande importância para a filosofia política aristotélica – a saber, o debate acerca do laço que liga ou deve ligar os cidadãos de uma comunidade política e o debate acerca da importância da participação política no que diz respeito ao alcance da felicidade – devem ser compreendidos em conjunto com o mo- vimento hermenêutico que chamamos hoje de biological turn. Como veremos, a maneira como respondemos (...)
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  37. Aristotle’s Dichotomous Anthropology: What is Most Human in the Nicomachean Ethics?Harald Thorsrud - 2015 - Apeiron 48 (3):346-367.
    Journal Name: Apeiron Issue: Ahead of print.
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  38. On Aristotle's Natural Limit.Tyler DesRoches - 2014 - History of Political Economy 46 (3):387-407.
    Among scholars of ancient economic thought, it is widely recognized that Aristotle established an upper limit to money-making. This “natural limit” has been variously construed, with some claiming that it might be settled independently of Aristotle’s ethical theory. This paper defends the opposite thesis: Aristotle’s natural limit is inextricably tied to his account of human flourishing. It also argues that Aristotle precludes the wealth-seeking path as coincident with a flourishing life. Why? For Aristotle, money-making as an end in itself is (...)
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  39. Competing ways of life and ring-composition in NE x 6-8.Thornton Lockwood - 2014 - In Ronald Polansky (ed.), The Cambridge Companion to Aristotle's Nicomachean Ethics. New York, New York: Cambridge University Press. pp. 350-369.
    The closing chapters of Aristotle’s Nicomachean Ethics x are regularly described as “puzzling,” “extremely abrupt,” “awkward,” or “surprising” to readers. Whereas the previous nine books described—sometimes in lavish detail—the multifold ethical virtues of an embodied person situated within communities of family, friends, and fellow-citizens, NE x 6-8 extol the rarified, god-like and solitary existence of a sophos or sage (1179a32). The ethical virtues that take up approximately the first half of the Ethics describe moral exempla who experience fear fighting for (...)
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  40. Topical Bibliography to Aristotle's Nicomachean Ethics.Thornton Lockwood - 2014 - In Ronald Polansky (ed.), The Cambridge Companion to Aristotle's Nicomachean Ethics. New York, New York: Cambridge University Press. pp. 428-464.
  41. A delimitação do conceito de eudaimonia em Ethica Nicomachea I.7.Angelo Antonio Pires de Oliveira - 2014 - Filogenese 7 (1):1-14.
  42. Getting Serious about Seriousness: On the Meaning of Spoudaios in Aristotle’s Ethics.Mathew Lu - 2013 - Proceedings of the American Catholic Philosophical Association 87:285-293.
    In the following paper I discuss the under-appreciated role that the concept of the morally serious person plays in Aristotle’s moral philosophy. I argue that the conventional English rendering of spoudaios as “good” has a tendency to cut us off from important nuances in Aristotle’s consideration of the virtuous person. After discussing aspects of his use of the concept in the Nicomachean Ethics and the Politics I dismiss a misunderstanding of seriousness as a kind of morally indifferent personality trait. I (...)
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  43. Friendship and Teaching Philosophy in Nicomachean Ethics IX.1.Daniel P. Maher - 2013 - Proceedings of the American Catholic Philosophical Association 87:271-283.
    In Nicomachean Ethics, Aristotle discusses the relation between teachers and students during his treatment of “non-uniform friends.” These friends exchange goods differing in kind . Such friendships depend on the needs of the friends, and we are invited to ask whether some need induces a philosopher to teach a not-yet-philosophical student. In this paper I argue that the philosophical teacher does not approach his pupil out of need nor as he would approach a contemplative friend who is an equal. The (...)
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  44. (1 other version)Kant’s Non-Aristotelian Conception of Morality.Reshef Agam-Segal - 2012 - Southwest Philosophy Review 28 (1):121-133.
    I make a case for a non-Aristotelian reading of Kant’s moral philosophy. In particular, I distinguish between two activities called “self-legislation”: Aristotelian and Kantian. Aristotelian self-legislation is the activity of determining the organizing principle of our own practical life. Every action of ours takes part in this project, which is thus part of the principle of every action. In contrast, not all actions are acts of Kantian self-legislation. To legislate for ourselves in this sense is to be involved in an (...)
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  45. A DIMENSÃO POLÍTICO-MORAL DA PRUDÊNCIA EM ARISTÓTELES E KANT.Pedro Bernardino Nascimento Filho - 2012 - In Bavaresco Agemir, Utz Konrad & Konzen Paulo Roberto (eds.), Sujeito e Liberdade na Filosofia Moderna Alemã. Evangraf. pp. 157-166.
  46. Felicidade Controversa.Fernando Gazzoni - 2012 - Dissertation, Universidade de São Paulo
  47. Psychological Eudaimonism and Interpretation in Greek Ethics.Mark Lebar & Nathaniel Goldberg - 2012 - Oxford Studies in Ancient Philosophy:287-319.
    Plato extends a bold, confident, and surprising empirical challenge. It is implicitly a claim about the psychological — more specifically motivational — economies of human beings, asserting that within each such economy there is a desire to live well. Call this claim ‘psychological eudaimonism’ (‘PE’). Further, the context makes clear that Plato thinks that this desire dominates in those who have it. In other words, the desire to live well can reliably be counted on (when accompanied with correct beliefs about (...)
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  48. Review of Miller, ed., Aristotle's Nicomachean Ethics. A Critical Guide. [REVIEW]Thornton Lockwood - 2012 - Bryn Mawr Classical Review 6:32.
    The nature of the edited scholarly collection has undergone a sea change. Whereas once upon a time edited collections brought together conference papers or previously published landmark studies—whose mark of excellence is scholarly rigor—more recently libraries have been inundated by Guides, Companions, and Handbooks. The Guide/Companion/Handbook model has its uses, perhaps especially for introductory essays or overviews of topics in which clarity, rather than cutting-edge scholarship, is the mark of excellence. Between these two models falls a new and somewhat unprecedented (...)
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  49. Contemplative Friendship in Nicomachean Ethics.Daniel P. Maher - 2012 - Review of Metaphysics 65 (4):765-794.
    In Nicomachean Ethics, Aristotle’s two forms of human happiness correspond to two forms of human virtue (moral and intellectual) and, I argue, to two forms of virtuous friendship (active and contemplative). I propose that the most properly human form of happiness is achieved in contemplative friendship. This friendship is a genuinely contemplative approximation of divine life and still a specifically human life consisting in discursivespeech with others. Contemplative friends wish the good to one another as human beings and thus fulfill (...)
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  50. Boa educação e busca pelos princípios no Livro I da Ética Nicomaquéia (EN) de Aristóteles.Priscilla Spinelli - 2012 - Dissertatio 36:277-297.
    Buscando apresentar uma interpretação para EN I 4 1095a31-b13, este artigo defende que a digressão nela feita por Aristóteles pretende caracterizar a investigação recém iniciada como promissora, opondo-a, ainda que não explicitamente, ao modo rígido socrático-platônico de fazer Ética ou Política. Para tanto, propõe-se uma interpretação pouco usual do termo que como o princípio buscado e não como ponto de partida da investigação. Recusa-se igualmente ver na passagem mencionada uma referência ao modo ou etapas de aquisição de virtude moral ou (...)
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