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Relevant bibliographies by topics / Aristotle plato (fictitious character)

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Academic literature on the topic 'Aristotle plato (fictitious character)'

Author: Grafiati

Published: 28 July 2024

Last updated: 31 July 2025

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Journal articles on the topic "Aristotle plato (fictitious character)"

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Ott, Walter. "Aristotle and Plato on Character." Ancient Philosophy 26, no. 1 (2006): 65–79. http://dx.doi.org/10.5840/ancientphil200626139.

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Shevtsov, Sergii. "PREFACE TO THE TRANSLATION OF CHAPTER VII WERNER JAEGER’S BOOK ARISTOTLE. FUNDAMENTALS OF THE HISTORY OF HIS DEVELOPMENT." Doxa, no. 2(40) (December 21, 2023): 162–71. http://dx.doi.org/10.18524/2410-2601.2023.2(40).307211.

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Werner Jaeger’s book Aristotle. Fundamentals of the History of his Development was a significant event in the history of research of Aristotle. This book determined the general course of development and direction of search for researchers of Aristotle and ancient Greek philosophy for a hundred years. This publication represents a translation of the Seventh Chapter of this book, dedicated to the history of creation of the most significant work by Aristotle – famous Metaphysics. The author shows that Aristotle, who initially considered himself as a Platonist and a follower of Plato, the first ve

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Kamtekar, Rachana. "Aristotle contra Plato on the Voluntariness of Vice: The Arguments of Nicomachean Ethics 3.5." Phronesis 64, no. 1 (2019): 57–83. http://dx.doi.org/10.1163/15685284-12341361.

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AbstractAristotle’s arguments in NE 3.5 target Plato’s position that vice is not blameworthy but to be pitied because involuntary, i.e. contrary to our wish for our good—not the ‘Socratic paradox’ that wrongdoing is involuntary. To this end, Aristotle develops a causal account of voluntary action based on Plato, Laws 9, but replaces Plato’s character-based classification of actions with his own distinction between performing actions of a certain type and having a character of that type. This distinction, central to Aristotle’s account of character-formation by habituating actions, allows Arist

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Cherry, Kevin M. "A Series of Footnotes to Plato's Philosophers." Review of Politics 80, no. 2 (2018): 257–69. http://dx.doi.org/10.1017/s0034670517001267.

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AbstractIn her magisterial Plato's Philosophers, Catherine Zuckert presents a radically new interpretation of Plato's dialogues. In doing so, she insists we must overcome reading them through the lens of Aristotle, whose influence has obscured the true nature of Plato's philosophy. However, in her works dealing with Aristotle's political science, Zuckert indicates several advantages of his approach to understanding politics. In this article, I explore the reasons why Zuckert finds Aristotle a problematic guide to Plato's philosophy as well as what she sees as the character and benefits of Aris

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DUVA, Özlem. "Masculinity As An Ontological Problem: The Masculine Character of Reason From Antiquity to Modernity." Posseible, no. 5 (March 3, 2014): 57–69. https://doi.org/10.5281/zenodo.7419969.

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My aim in this paper is to analyze the masculine character of reason from antiquity to modernity, by mentioning Plato, Aristotle and Francis Bacon. The major force that brought this study into being is my experience of comparing Antique and modern philosopher’s conception of reason. Reason has masculine character in Western metaphysical tradition owing to reason/passion dichotomy. Accordingly, I refer to masculinity as an ontological subject. Also, my intention in this paper is to show that how the dichotomies generate masculinity from Antiquity to modern age. Within this context, I will

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Zheng, Tianyu. "The Platonic and Aristotelian Conceptions of the Good." Communications in Humanities Research 28, no. 1 (2024): 37–41. http://dx.doi.org/10.54254/2753-7064/28/20230034.

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Numerous scholars often overlook the disparities in ethical perspectives between Plato and his student Aristotle. This research critically examines whether and how Aristotle's ethical ideas diverge from Platos. Contemporary ethicists and pre-modernist ethics generally classify both philosophers as virtue ethicists, whose focus lies primarily on character traits. However, significant differences emerge between Plato's and Aristotle's ethical positions, rooted in their fundamentally distinct metaphysical stances concerning the unity of existence. Aristotle explores this concept in the sixth chap

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Kumar, Sudhamayee. "Revisiting Aristotle’s Politics: Insights on Governance, Citizenship, and Democracy." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 8 (2023): 159–63. http://dx.doi.org/10.31305/rrijm.2023.v08.n08.027.

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Over time, there has been a growing ignorance of or disrespect for the fundamental nature, purpose, and conclusion of politics, particularly in third-world nations. Plato is more awed by the unity that penetrates objects, whereas Aristotle is more awed by diversity. As a result, Aristotle distinguished each science as having its own field by conducting extensive observation and minute analysis of objective facts, whereas Plato distinguished each science as having its own field by working deductively from his philosophical conceptions of virtue and the good. This has resulted in unpleasant cond

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Walker, A. D. M. "Virtue and Character." Philosophy 64, no. 249 (1989): 349–62. http://dx.doi.org/10.1017/s0031819100044703.

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Moral theories which, like those of Plato, Aristotle and Aquinas, give a central place to the virtues, tend to assume that as traits of character the virtues are mutually compatible so that it is possible for one and the same person to possess them all. This assumption—let us call it the compatibility thesis—does not deny the existence of painful moral dilemmas: it allows that the virtues may conflict in particular situations when considerations associated with different virtues favour incompatible courses of action, but holds that these conflicts occur only at the level of individual actions.

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Carr, David. "Virtue and Knowledge." Philosophy 91, no. 3 (2016): 375–90. http://dx.doi.org/10.1017/s003181911600005x.

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AbstractIn the Nicomachean Ethics Aristotle distinguishes fairly sharply between the practical deliberation of moral virtue and the epistemic reflection of theoretical or truth-focused enquiry. However, drawing on insights from Plato and Iris Murdoch, the present paper seeks a more robust epistemic foundation for virtuous deliberation as primarily grounded in clear or correct perception of the world and human association, character and conduct. While such perception may not be sufficient for moral virtue, it is here argued that it is necessary. Murdoch's view that literature may afford especia

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Park, Sunkyoon. "Happiness as the Ideal of Liberal Education." Korean Association of General Education 19, no. 1 (2025): 221–35. https://doi.org/10.46392/kjge.2025.19.1.221.

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Since the early 2000s, liberal education curricula at universities have undergone significant reforms, with each institution presenting diverse objectives for liberal education. Upon examining these objectives, they ultimately converge on the cultivation of intellectual ability (intellect) and character. However, this study posits that these two aspects are not the ultimate goals of education but rather prerequisites necessary for living a happy life. Therefore, happiness should rightfully take precedence as the primary objective, and among various discussions on the definition and conditions

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Dissertations / Theses on the topic "Aristotle plato (fictitious character)"

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McDonald, Matthew William McDonald. "The Good, the Bad, and the Grouch: A Comparison of Characterization in Menander and the Ancient Philosophers." Ohio University Honors Tutorial College / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1461335881.

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Books on the topic "Aristotle plato (fictitious character)"

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Kemprecos, Paul. Death in deep water. Doubleday, 1992.

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Kemprecos, Paul. Feeding frenzy. Bantam Books, 1994.

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Kemprecos, Paul. Bluefin blues. St. Martin's Press, 1997.

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Kemprecos, Paul. The Mayflower murder. St. Martin's Press, 1996.

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Chittenden, Margaret. Dead men don't dance. Kensington Books, 1997.

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Chittenden, Margaret. Dead beat and deadly. Kensington Books, 1998.

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Chittenden, Margaret. Don't forget to die. Kensington Pub., 1999.

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Chittenden, Margaret. Dead beat and deadly. Kensington Books, 1998.

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Dandola, John. Dead in small doses: A Tony Del Plato mystery. Compass Point Mysteries, 2012.

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Copyright Paperback Collection (Library of Congress), ed. The anatomy of murder. Signet Book, 1996.

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Book chapters on the topic "Aristotle plato (fictitious character)"

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Gottlieb, Paula. "Virtue of Character in Aristotle’s Nicomachean versus Eudemian Ethics." In Arete in Plato and Aristotle. Parnassos Press - Fonte Aretusa, 2022. http://dx.doi.org/10.2307/j.ctv2w8kbjt.16.

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Ackrill, J. L. "An Aristotelian Argument about Virtue." In Essays on Plato and Aristotle. Oxford University PressOxford, 1997. http://dx.doi.org/10.1093/oso/9780198236412.003.0015.

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Abstract In Nicomachean Ethics III. 5 Aristotle argues that virtues and vices-good and bad states of character-are ‘in our power’ or ‘up to us’ ( eph hemin ) and ‘voluntary’ (hekousia). He needs to establish this thesis, a thesis which I shall label ‘T’, in order to justify the practice of praising people for their virtues and blaming them for their vices. He will at the same time be removing a dangerous objection that might be raised to the practice of praising and blaming people for actions they do voluntarily, the objection that if a man* cannot help the state of character which determines

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Cairns, Douglas L. "The Sophists, Plato, and Aristotle." In Aidōs. Oxford University PressOxford, 1992. http://dx.doi.org/10.1093/oso/9780198146841.003.0007.

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Abstract The role of aidōs in the doctrines of the sophists is a topic to which the preceding chapters have already alluded; the present chapter, therefore, begins by following up some of these indications of the trends in fifth-century thought that are most important for our study. Consideration of aidōs in Sophocles and Euripides, in particular, has identified a growing recognition of the interaction of that concept with the internalized self-regulatory mechanism that we call conscience, as well as insight into the role of aidōs as an important factor in the development of character. Accordi

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Ackrill, J. L. "Aristotle on Eudaimonia." In Essays on Plato and Aristotle. Oxford University PressOxford, 1997. http://dx.doi.org/10.1093/oso/9780198236412.003.0012.

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Abstract Like most great philosophical works, Aristotle’s Nicomachean Ethics raises more questions than it answers. Two central issues as to which it is not even quite clear what Aristotle’s view really is are, first, what is the criterion of right action and of moral virtue? and, second, what is the best life for a man to lead? The first question is raised very explicitly by Aristotle himself at the beginning of book VI, where he recalls that moral virtue (or excellence of character) was defined as a mean determined by the rule or standard that the wise man would employ, and now says that thi

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Ackrill, J. L. "Anamnesis in the Phaedo: Remarks on 73c-75c." In Essays on Plato and Aristotle. Oxford University PressOxford, 1997. http://dx.doi.org/10.1093/oso/9780198236412.003.0002.

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Abstract The Platonic doctrine of reminiscence, that what we call learning is really recalling what we already know, is argued for at length in two places. The argument in the Meno concerns our knowledge of necessary truths. Leibniz spoke well of this argument, saying that Plato’s doctrine ‘is very sound provided that it is taken aright and purged of the error of pre-existence’.More recently Professor Vlastos has shown in detail how the Meno brings out the special character of a priori knowledge. The Phaedo argument differs in that it is about our acquisition of concepts rather than of necessa

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Ackrill, J. L. "Aristotle on ‘Good’ and the Categories." In Essays on Plato and Aristotle. Oxford University PressOxford, 1997. http://dx.doi.org/10.1093/oso/9780198236412.003.0013.

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Abstract In the Nicomachean Ethics 1. 6, 1096323-9 Aristotle argues that goodness is not a single common universal: if it were, it would be ‘said’ in only one category, whereas in fact it is, like being, ‘said’ in all the categories. Aristotle discusses in many places the transcategorial character of and of , but most of his accounts of types of goodness or senses of ‘good’ do not rest upon the point about categories-a point which is, however, taken up in the traditional treatment of bonum along with ens and unum as categorially unclassifiable. The Ethics passage is therefore of considerable i

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Irwin, Terence. "Aristotle." In Ethics Through History. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199603701.003.0004.

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Aristotle agrees with Plato that virtue requires the cooperation of the rational and the non-rational parts of the soul, and that the virtuous person is always better off than the non-virtuous, even though virtue alone is not sufficient for happiness. To strengthen Plato’s argument for this claim, he offers a more detailed account of the nature of happiness, and of the relation between virtue and happiness. Since happiness is the supreme human good, it should be identified with rational activity in accordance with virtue in a complete life, in which external circumstances are favourable. A vir

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Scott, Dominic. "The Shorter Route." In Listening to Reason in Plato and Aristotle. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198863328.003.0004.

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If most people are unable to follow the longer and the middle routes, can they at least follow the shorter one? In this chapter I consider three possibilities. The first, which I discount, is that Socrates is straightforwardly optimistic: he can win anyone round simply by the use of rational argument. At the other extreme, he might have been thoroughly pessimistic: because of their character and upbringing, most people will be intransigent to the arguments used in the Republic in defence of justice. I argue for a midway position: it is possible to persuade them, but one would face many obstacl

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Scott, Dominic. "Irrationality in Republic VIII–IX." In Listening to Reason in Plato and Aristotle. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198863328.003.0007.

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This chapter continues to examine the account of irrationality in books VIII–IX, focusing on the democrat and the tyrant. It argues that, like the oligarch, both would be intransigent to moral argument. (This is despite the fact that the democrat shows some interest in philosophy and the tyrant experiences some shame and regret about his lifestyle.) However, we cannot simply infer from this that the majority of people would be similarly intransigent and unable to benefit from following the shorter route. We could make such an inference if most people fall into one or other of these types (the

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Taylor, C. C. W. "Popular Morality and Unpopular Philosophy." In ‘Owls to Athens’. Oxford University PressOxford, 1990. http://dx.doi.org/10.1093/oso/9780198144786.003.0027.

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Abstract The reader of K.J. Dover‘s magisterial Greek Popular Morality in the Time of Plato and Aristotle (hereafter GPM) cannot but be struck by the fact that, while the names of Plato and Aristotle appear in the title as an indication of the temporal scope of the work, reference to their writings in the book itself is comparatively sparse. This comparative neglect stems directly from his conception of the project. In his preface (pp. xi-xii) he distinguishes the subject of the work, viz. ‘the data relevant to popular morality‘, from ‘systematic ethical thought‘ (i.e. the ethical theories of

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