By Richard Kraut
The Blackwell consultant to Aristotle’s Nicomachean Ethics comprises 16 newly commissioned essays on probably the most generally studied texts within the historical past of ethics. the quantity is trustworthy to the association of the Nicomachean Ethics itself, discussing the human strong, the final nature of advantage, the unique features of specific virtues, voluntariness, strength of mind, and pleasure.The consultant, with in particular commissioned essays contributed by way of a exceptional foreign solid of students and an advent through Richard Kraut, illuminates Aristotle’s ethics for either students and scholars new to the work.
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Extra resources for The Blackwell Guide to Aristotle's Nicomachean Ethics
Sample text
1990: “Review of Reeve (1988), Practices of Reason,” Political Theory 18: 492–6. — 1993: “In Defense of the Grand End,” Ethics 103: 361–74. — 1997: Aristotle Politics Books VII and VIII. Oxford: Oxford University Press. — 2002: Aristotle: Political Philosophy. Oxford: Oxford University Press. Long, A. 1998: “Theophrastus and the Stoa”. In J. M. van Ophuijsen and M. van Raalte (eds), Theophrastus: Reappraising the Sources, pp. 355–83. New Brunswick: Rutgers University Press. McDowell, J. 1979: “Virtue and Reason,” The Monist 62: 330–50.
1225b1–8, Aristotle characterizes the voluntary only in terms of knowledge, but he adds to this at 1225b8–10 to cater for the lack of force in his definition of the voluntary. He then says that “this is what the voluntary is” (b9–10). He does not say anything so strong about “the involuntary” at 1225b10; there he states only a sufficient condition of being involuntary that must be supplemented in a way corresponding to the definition of the voluntary in order to get a definition of the involuntary.
In the first reference to a passage, I also cite the fragment numbers in Düring (1961), in this case B46–50, which are also used in Barnes (1995). 15 It is sometimes suggested that since Aristotle’s popular writings are in dialogue form, we cannot assume that the point of view of any excerpt is Aristotle’s, without knowing the speaker and context (see Düring 1961: 29–32). In the case of the Protrepticus, however, whether or not it is a dialogue, the fragments are sufficiently long and consistent with each other that it is reasonable to take them as expressing Aristotle’s views.