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The Aristotelian Ethics all aim to begin with approximate but uncontroversial starting points. In the Nicomachean Ethics Aristotle says explicitly that one must begin with what is familiar to us, and "the that" or "the fact that" (NE I.1095b2-13). Ancient commentators agree that what Aristotle means here is that his treatise must rely upon ...
A marble statue of Aristotle, created by Romans in 330 BC. Aristotle (384 – 322 BCE) was considered an ancient Greek scholar in the disciplines of ethics, metaphysics, biology and botany, amongst others. [7] Aristotle described eudaimonia (Greek: εὐδαιμονία) as the goal of human thought and action.
First page of a 1566 edition of the Aristotolic Ethics in Greek and Latin. The Nicomachean Ethics (/ ˌ n aɪ k ɒ m ə ˈ k i ə n, ˌ n ɪ-/; Ancient Greek: Ἠθικὰ Νικομάχεια, Ēthika Nikomacheia) is Aristotle's best-known work on ethics: the science of the good for human life, that which is the goal or end at which all our actions aim. [1]:
In terms of its etymology, eudaimonia is an abstract noun derived from the words eû (good, well) and daímōn (spirit or deity). [2]Semantically speaking, the word δαίμων (daímōn) derives from the same root of the Ancient Greek verb δαίομαι (daíomai, "to divide") allowing the concept of eudaimonia to be thought of as an "activity linked with dividing or dispensing, in a good way".
Mortimer J. Adler described Aristotle's Nicomachean Ethics as a "unique book in the Western tradition of moral philosophy, the only ethics that is sound, practical, and undogmatic." [28] The contemporary Aristotelian philosopher Alasdair MacIntyre helped to revive virtue ethics in his book After Virtue. MacIntyre revises Aristotelianism with ...
Aristotle described eudaimonia (Greek: εὐδαιμονία) as the goal of human thought and action. Eudaimonia is often translated to mean happiness, but some scholars contend that "human flourishing" may be a more accurate translation. [188] Aristotle's use of the term in Nicomachiean Ethics extends beyond the general sense of happiness. [189]
Aristotle also writes that although sophia is higher and more serious than phronesis, the pursuit of wisdom and happiness requires both, as phronesis facilitates sophia. [4]: VI.8 1142 According to Aristotle's theory of rhetoric, phronesis is one of the three types of appeals to character . [6]
Already in Aristotle's own works, the concept of a distinction between energeia and dunamis was used in many ways, for example to describe the way striking metaphors work, [32] or human happiness. Polybius about 150 BC, in his work the Histories uses Aristotle's word energeia in both an Aristotelian way and also to describe the "clarity and ...
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