By Jon Miller
Aristotle's Nicomachean Ethics is among the most vital moral treatises ever written, and has had a profound effect at the next improvement of ethics and ethical psychology. This number of newly-commissioned essays, written by way of either senior and more youthful students within the box, provides a radical and shut exam of the paintings. The essays deal with a huge variety of matters together with the compositional integrity of the Ethics, the character of hope, the worth of feelings, happiness, and the virtues. the result's a quantity so one can problem and improve the scholarship at the Ethics, developing new methods of viewing and appreciating the paintings for all students of Aristotle.
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Additional info for Aristotle's Nicomachean Ethics: A Critical Guide
In that case, Aristotle may not be the hero of virtue ethics after all, for the “whole point of virtue ethics is that character is primary and action secondary” (Vasiliou, below). Vasiliou aims for his discussion to be a contribution toward understanding which reading is supported by the preponderance of evidence. After Vasiliou, Christopher Shields explores the third of Corcilius’s three threads. Or rather, half of it, for in this paper Shields is just interested in pleasure. Shields opens with Elizabeth Anscombe’s accusation that pleasure “reduced Aristotle to babble” since “he both wanted pleasure to be identical with and to be different from the activity that it is pleasure in” (Anscombe quoted in Shields, Chapter 8).
The general problem is whether and how the five treatises we have distinguished are tied together to form a coherent whole and, especially, whether they are united in more than as a kind of incidental assemblage. There are in contrast three specific problems of unity. E. The second is whether the account of happiness in Book i harmonizes with the account given in Book x – for it has seemed to many commentators that Book i identifies happiness with activity in accordance with all of the virtues, whereas Book x identifies it with the activity of only one virtue (the “theoretical” or contemplative activity distinctive of the intellectual virtue of sophia, “wisdom”).
And this generates “a quandary from which I see no adequate escape” (Leighton, below). While Aristotle’s understanding of the inappropriateness and appropriateness of most emotions reasonably shifts as he moves the ethical realm to other domains, he ought to consistently prohibit cultivating or exploiting wicked emotions. Yet the Rhetoric “both prepares for expressing wicked passions and arousing them in others” (Leighton, below). There is no way, Leighton concludes, to make sense of this puzzle.
Aristotle's Nicomachean Ethics: A Critical Guide by Jon Miller