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The Eudemian Ethics of Aristotle

Routledge (2013)

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  1. Complete Life in the Eudemian Ethics.Hilde Vinje - 2023 - Apeiron: A Journal for Ancient Philosophy and Science 53 (2):299–323.
    In the Eudemian Ethics II 1, 1219a34–b8, Aristotle defines happiness as ‘the activity of a complete life in accordance with complete virtue’. Most scholars interpret a complete life as a whole lifetime, which means that happiness involves virtuous activity over an entire life. This article argues against this common reading by using Aristotle’s notion of ‘activity’ (energeia) as a touchstone. It argues that happiness, according to the Eudemian Ethics, must be a complete activity that reaches its end at any and (...)
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  • The Best is the Telos: An Argument in Eudemian Ethics 1.8.Daniel Ferguson - 2022 - Phronesis 67 (3):338-369.
    This paper examines Aristotle’s argument in Eudemian Ethics 1.8 that eudaimonia, the best practicable good, is the telos of the practicable goods. Aristotle defers to the Platonists in thinking that the best practicable good is the first practicable good and the cause of the other practicable goods’ goodness. But, on his view, it is the telos of the practicable goods that has these two properties. Aristotle’s argument for this latter claim is supported by his view, more fully discussed in Posterior (...)
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  • Can we talk about “completeness of life” without “meaning in life”? Vinje, H. (2022). Complete Life in the Eudemian Ethics. Apeiron, 26(2), 299-323. [REVIEW]Elvira Chukhrai - 2023 - Sententiae 42 (2):119-129.
    Review of Vinje, H. (2022). Complete Life in the Eudemian Ethics. Apeiron, 26(2), 299-323.
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  • On the Alleged Epitome of Dialectic: Nicomachean Ethics vii 1.1145b2-7.Nevim Borçin - 2024 - Ancient Philosophy 44 (1):201-223.
    A methodological statement that occurs at Nicomachean Ethics vii 1 and its implementation in the subsequent discussion has widely been called ‘the method of endoxa’. According to the received interpretation, this method follows some strict steps and epitomizes the dialectical method of inquiry. I question the received interpretation and argue for a deflationary and non-dialectical account which, I believe, conforms with Aristotle’s scientifically oriented general methodology.
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