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Aristotle on Nicomachean and Virtue Ethics
has no end point when we can say. Kraut, Richard, "Aristotle's Ethics The Stanford Encyclopedia of Philosophy (Summer 2014 Edition Edward. Is the capacity we develop with experience, to grasp the sources of knowledge and truth, our important and fundamental assumptions. Berkeley: University of California Press. . Ethics, as now separated out for discussion by Aristotle, is practical rather than theoretical, in the original Aristotelian senses of these terms. Book I Chapter 8 1098b-1099b. Aristotle goes slightly out of his way to emphasize that generosity is not a virtue associated with making money, because, he points out, a virtuous person is normally someone who causes beautiful things, rather than just being a recipient.
Unlike the treatment of flattery, described simply as a vice, Aristotle describes ways in which a person might be relatively blameless if they were occasionally dishonest about their own qualities, as long as this does not become a fixed disposition to boast. According to Aristotle, the ultimate human good is eudaimonia, or happiness, which comes from a life of virtuous action. 105 At the next level, friendships of pleasure are based on fleeting emotions and are associated with young people.
31 From defining happiness to discussion of comparing Egypt and Mesopotamia virtue: introduction to the rest of the Ethics edit Aristotle asserts that we can usefully accept some things said about the soul (clearly a cross reference to Plato again including the division of the soul into rational and. The pleasures from being restored into a natural hexis are accidental and not natural, for example the temporary pleasure that can come from a bitter taste. What does Nichomachean Ethics say? It is sometimes possible that at least in the case of people who are friends for pleasure familiarity will lead to a better type of friendship, as the friends learn to admire each other's characters. Aristotle focuses from this on to the idea that pleasure is unimpeded, and that while it would make a certain sense for happiness ( eudaimonia ) to be a being at work that is unimpeded in some way, being impeded can hardly be good. Book III, Chapter 6 1115a Book III, Chapter 7 1115b - 1116a Book III Chapter 8 1116a - 1117a Book III Chapter 9 1117a - 1117b Book III, Chapter 10 1117b - 1118b Book III, Chapter 11 1118b - 1119a Book III, Chapter 12 1119a. In terms of what is best, we aim at an extreme, not a mean, and in terms of what is base, the opposite. 2 However, in more recent generations, Aristotle's original works (if not those of his medieval followers) have once again become an important source. 9 The four virtues that he says require the possession of all the ethical virtues together are: Being of "great soul" (magnanimity the virtue where someone would be truly deserving of the highest praise and have a correct attitude towards the honor this may involve. 18 In chapter 2, Aristotle asserts that there is only one highest aim, eudaimonia (traditionally translated as "happiness and it must be the same as the aim politics should have, because what is best for an individual is less beautiful ( kalos ) and divine. Alternatively, the work may have been dedicated to his father, who was also called Nicomachus.
Foolhardy or excessive fearlessness; is one who over indulges in fearful activities. One's virtue or vice is not just any tendency or habit but something that affects when we feel pleasure or pain. They gladly do favors but are ashamed to receive them, being apt to forget a favor from another, or to do a greater one in return. Choice is rational, and according to the understanding of Aristotle, choice can be in opposition to desire.