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In Aristotle's work, phronesis is the intellectual virtue that helps turn one's moral instincts into practical action. [4] [10] He writes that moral virtues help any person to achieve the end, and that phronesis is what it takes to discover the means to gain that end. [4] Without moral virtues, phronesis degenerates into an inability to make ...
Aristotle's ethics continued to be highly influential for many centuries. After the Reformation, Aristotle's Nicomachean Ethics was still the main authority for the discipline of ethics at Protestant universities until the late seventeenth century, with over fifty Protestant commentaries published on the Nicomachean Ethics before 1682. [21]
In the Nicomachean Ethics, Aristotle gives a lengthy account of the virtue phronesis (Ancient Greek: ϕρόνησις)—traditionally translated as "prudence", although this has become problematic as the modern usage of that word has changed.
Aristotle analyzed the golden mean in the Nicomachean Ethics Book II: That virtues of character can be described as means. It was subsequently emphasized in Aristotelian virtue ethics. [1] For example, in the Aristotelian view, courage is a virtue, but if taken to excess would manifest as recklessness, and, in deficiency, cowardice. The middle ...
Phronesis 44 (1999). Kosman, A. "What Does the Maker Mind Make?" In Essays on Aristotle's De Anima. Ed. Nussbaum and Rorty. Oxford University Press, 1992. 343–58. Kislev, S. F. "A Self-Forming Vessel: Aristotle, Plasticity, and the Developing Nature of the Intellect", Journal of the British Society of Phenomenology 51.3, 259–274 (2020).
Aristotle distinguished between five virtues of thought: technê, epistêmê, phronêsis, sophia, and nous, with techne translating as "craft" or "art" and episteme as "knowledge". [3] A full account of epistêmê is given in Posterior Analytics , where Aristotle argues that knowledge of necessary, rather than contingent, truths regarding ...
Aristotle includes techne and episteme in his five virtues of intellect: episteme, techne, phronesis, sophia, and nous. [6] [14] In Nicomachean Ethics, Aristotle wrote that techne not only meant craft but also production (for example: the production of a ship). [14]
Ascribing relevance is an act of phronesis (Tallmon, 2001 & 1995a, b). Hence, rhetorical reason is a modality of phronesis and also, as Aristotle famously notes, a counterpart of dialectic. That is, it depends upon practical wisdom for its proper work, and, in that work, it operates much like dialectical inference, only its proper domain is the ...