In Pierre Destrée & Marco Zingano (eds.), Theoria: Studies on the Status and Meaning of Contemplation in Aristotle's Ethics. Leuven, Belgium: Peeters Publishing. pp. 111-133 (2014)

Eric Brown
Washington University in St. Louis
Aristotle's treatment of the choice between the political and contemplative lives (in EN I 5 and X 7-8) can seem awkward. To offer one explanation of this, I argue that when he invokes self-sufficience (autarkeia) as a criterion for this choice, he appeals to two different and incompatible specifications of "lacking nothing." On one specification, suitable to a human being living as a political animal and thus seeking to realize his end as an engaged citizen of a polis, a person lacks nothing by possessing a wide range of goods that directly require other people. On the other, more suitable to a god or a beast, a person lacks nothing by having no need of goods that directly require other people. The ambiguity of this criterion renders the choice between the political and contemplative lives difficult.
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References found in this work BETA

Ethics with Aristotle.Sarah Broadie - 1991 - Oxford University Press.
Plato’s Ethics.Terence Irwin - 1995 - Oxford University Press.
Aristotle on Eudaimonia.J. L. Ackrill - 1974 - In Amélie Oksenberg Rorty (ed.), Essays on Aristotle's Ethics. Berkeley, CA: University of California Press. pp. 15-34.
Aristotle on Eudaimonia.J. L. Ackrill - 1975 - Oxford University Press.
Aristotle's Ethics.David Bostock - 2000 - Oxford University Press.

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Citations of this work BETA

Aristotle on Self-Sufficiency, External Goods, and Contemplation.Marc Gasser-Wingate - 2020 - Archiv für Geschichte der Philosophie 102 (1):1-28.
Contemplative Withdrawal in the Hellenistic Age.Eric Brown - 2008 - Philosophical Studies 137 (1):79-89.
Aristotle and the Authoritativeness of Politikē.George Duke - 2014 - British Journal for the History of Philosophy 22 (4):631-654.
La Mejor Forma de Vida En El Régimen Político Ideal de Aristóteles.Viviana Suñol - 2014 - Anales Del Seminario de Historia de la Filosofía 31 (2).

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