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Kahane, David J. (David Joshua) 1962. "Identity and difference in Aristotle's theory of perfect friendship." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60053.
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This thesis examines how Aristotle's theory of friendship deals with differences between persons, given that his paradigm case is that of friendship between men who are excellent without qualification. I argue that because of his teleological understanding of human virtue, Aristotle believes that such men will share a comprehensive set of affective and rational apprehensions of the good; true friends will love and understand each other because of their identity in virtue.I establish my interpretation against a rival view, which sees Aristotle as sensitive to the need for attentiveness to and valuation of differences between friends: while I show this latter view to be exegetically untenable, I suggest that it is informed by modern understandings of individual uniqueness which provide the basis for a critique of Aristotle. Finally, I explore the implications of a 'difference' critique of Aristotle for his understanding of the bonds which unite political communities.
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Ryding, Jacob. ""Perfect friendship is the friendship between men who are good and alike in virtue" : Aristotle's view on the friendship between George and Lennie in John Steinbeck's Of Mice and Men." Thesis, Högskolan i Gävle, Avdelningen för humaniora, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-12112.
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The main purpose of this essay is to analyze the relationship between the two main characters George and Lennie in John Steinbecks novella Of Mice and Men (1937) and determine what kind of relationship they share, how their relationship is built and whether they are genuine friends or not. The definition of friendship which will mainly be employed and used is the one defined and created by Aristotle and published in his work Nicomachean Ethics. In order for the analysis to be as precise and proper as possible, the questions of how and why will constantly be asked and answered throughout the analysis in order to operate and act as guidelines for the final conclusion. Besides Aristotle’s definition of friendship, the novella will be examined from a perspective with primary focus on the concept of friendship and it will also to some extent touch the field of interpersonal relationships. The concept will then be applied to the examination of their relationship and will only take the content of the novella itself into account. To assist the theory and provide with an extended view upon friendship, the works of Allan (Kinship and Friendship in Modern Britain: 1996), Lynch (Philosophy and Friendship: 2005), Spencer (Rethinking Friendship: Hidden solidarities today: 2006) and Pahl (On Friendship: 2000) will be applied. The conclusion derived from the analysis shows that it is possible to interpret their relationship differently depending on which aspect of their friendship one decides to highlight, but the aspect of George and Lennie’s unequal stature due to the Lennie’s mental disability is a fact impossible to not take into account. This aspect makes it impossible for them to be genuine friends, as their relationship becomes based on one person having more responsibility than the other, making their friendship non-genuine according to Aristole.
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Gutiérrez, Ezequiel Benito. "Other selves friendship as moral perfection in Aristotle's Nichomachean ethics /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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Poskus, Virgilijus. "Contemporary egoistic and altruistic interpretations of Aristotle's doctrine of friendship." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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Winkowitsch, John Jay. "Friendship the source and summit of moral virtue in Aristotle's Nichomachean ethics /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.
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Pascarella, John Antonio. "Friendship, Politics, and the Good in Aristotle's Nicomachean Ethics." Thesis, University of North Texas, 2015. https://digital.library.unt.edu/ark:/67531/metadc801900/.
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In Aristotle's Nicomachean Ethics, Books VIII and IX provide A philosophic examination of friendship. While these Books initially appear to be non sequiturs in the inquiry, a closer examination of the questions raised by the preceding Books and consideration of the discussion of friendship's position between two accounts of pleasure in Books VII and X indicate friendship's central role in the Ethics. In friendship, Aristotle finds a uniquely human capacity that helps readers understand the good is distinct from pleasure by leading them to think seriously about what they can hold in common with their friends throughout their lives without changing who they are. What emerges from Aristotle's account of friendship is a nuanced portrait of human nature that recognizes the authoritative place of the intellect in human beings and how its ability to think about an end and hold its thinking in relation to that end depends upon whether it orders or is ordered by pleasures and pains. Aristotle lays the groundwork for this conclusion throughout the Ethics by gradually disclosing pleasures and pains are not caused solely by things we feel through the senses, but by reasoned arguments and ideas as well. Through this insight, we can begin to understand how Aristotle's Ethics is a work of political philosophy; to fully appreciate the significance of his approach, however, we must contrast his work with that of Thomas Hobbes, his harshest Modern critic. Unlike Aristotle, Hobbes is nearly silent on friendship in his political philosophy, and examining his political works especially Leviathan reveals the absence of friendship is part of his deliberate attempt to advance a politics founded on the moral teaching that pleasure is the good. Aristotle's political philosophy, by way of contrast, aims to preserve the good, and through friendship, he not only disentangles the good from pleasure, but shows a level of human community more suitable for preserving the good than political regimes because these communities have more natural bonds than any regime can hope to create between its citizens.
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Oviedo, Michael Peter. "Plato's lysis and its influence on Kant and Aristotle." [College Station, Tex. : Texas A&M University, 2008. http://hdl.handle.net/1969.1/ETD-TAMU-3038.
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Kim, Bradford Jean-Hyuk. "Aristotle on the value of friends." Thesis, University of Oxford, 2018. http://ora.ox.ac.uk/objects/uuid:7a7d2d16-2514-457c-a217-968af1111a60.
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In this dissertation, I argue that Aristotle's account of friendship is egoistic. Focusing on the Nicomachean Ethics, I begin with VIII.2. Here Aristotle claims that in all friendships, friends love only because of the lovable (φιλητóv), which divides into the useful, pleasant, and good. I argue that "because of (διὰ)" refers to at least the final cause and that "the lovable" refers to what appears to contribute one's own happiness (εuδαιμoνία); therefore Aristotle claims that in all friendships, friends love only for the sake of their own happiness. This result may seem incompatible with some types of concern Aristotle principally attributes to his normative paradigm of complete friendship: wishing goods for the sake of the other and loving the other for himself. One might argue that these types of concern are altruistic, and so it cannot be the case that in all friendships, friends love only for the sake of their own happiness. I argue that these types of concern ultimately hinge on one's own happiness. The object is the lovable (what appears to contribute to one's own happiness), specifically the good instantiated by the other's virtue; further, what a virtuous person takes as valuable about another's virtue is how it facilitates her own virtuous activity, that is, her own happiness. From here I turn to Aristotle's notion of 'another self'. One popular interpretation of other selfhood defies the altruism/egoism divide. Here the essential feature of other selfhood is virtue, which allows for no prioritization among virtuous people; there is no prioritization of the other over oneself (as in altruism) nor of oneself over the other (as in egoism), since the relevant parties are equal in moral standing (they are virtuous). Assessing the instances of 'another self' in the Nicomachean Ethics VIII.12, IX.4, and IX.9, I argue for an egoistic interpretation of other selfhood; the essential feature of other selfhood is involvement in one's own actualization. That is, what makes other selves valuable is how they facilitate one's own virtuous activity, one's own happiness. Finally, I address the doctrine of self-love in the Nicomachean Ethics IX.8. Again, some interpreters derive non-prioritization from the text; Aristotle claims that all virtuous people identify with the understanding (voũç), so, the non-prioritization interpretation goes, there can be no prioritization among virtuous agents, as they are identical in the relevant way. I argue for an egoistic interpretation of IX.8; Aristotle endorses praiseworthy self-love, which involves maximizing the superlatively valuable fine (καλòν) for oneself over others. Moreover, such self-prioritization occurs precisely by gratifying the understanding, that which was supposed to ground non-prioritization.
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Vakirtzis, Andreas. "Character friendship and moral development in Aristotle's Ethics." Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/16464.
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In my thesis, I examine the role of character friendship for the agent’s moral development in Aristotle’s ethics. I contend that we should divide character friendship in two categories: a) character friendship between completely virtuous agents, and, b) character friendship between unequally developed, or, equally developed, yet not completely virtuous agents. Regarding the first category, I argue that this highest form of friendship provides the opportunity for the agent to advance his understanding of certain virtues through the help of his virtuous friend. This process can be expressed in two ways. In the first way, I take character friendship in (a) as a relationship that is based on mutual relinquishing of opportunities for action or giving up external goods based on each agent’s needs. This process helps the agents develop their character in certain virtues which have remained slightly underdeveloped than others due to nature (NE 1144b4-7), or development (Politics 1329a9ff). This means, for instance, that if agent A is wealthy and his friend B is a middle class worker and they win the lottery together, A will relinquish his share of money to his friend so that he will be able to practice the virtue of magnificence; a virtue that his previous financial condition prevented him from developing appropriately. The second process is rather different and new in scholarly debate concerning Aristotle’s theory of moral development. I suggest that the completely virtuous agent is able to further develop his character through a process I will describe as interpretative mimesis. In this process, the agent receives the form of his friend’s action and is able to apply this pattern of behaviour in a situation that he thinks is appropriate. I have to highlight though the fact the fact that he does not just ape his friend’s action. Instead, he interprets the action based on his skills and abilities and the demands of the situations he faces. Thus, this pattern works as an extra epistemological tool in the agent’s hand in new and challenging moral situations. Now, case (b) comes on the opposite side of the majority of scholars’ view on character friendship. They think that Aristotle reserves character friendship only for completely virtuous agents. I argue that this is not the correct approach, and that less than completely virtuous agents can take part in character friendships as well. This view has the advantage of making character friendship in (b) a tool in Aristotle’s hands for his agents of lower moral level to develop their understanding of virtue and its applications. I propose that the route of moral development in case (b) resembles the one in the second process of case (a). Namely, the agent receives the form of his friend’s action and uses it as a pattern in some new situation he has to face. I will not name the process though as “interpretative” or any kind of mimesis. The reason for this is that Aristotle gives us textual evidence (NE 1172a9-14) for an imitative method of moral development only for the second process of case (a). I will take case (b) then as a pattern guide application of my friend’s action which we could call pre-interpretative mimesis period of the agent’s moral development. If my arguments are correct then character friendship is much more valuable than scholars thought. Our friends turn out to be examples of good action who guide us through the sweaty and painful path that is called virtue. And this path never stops; even if we have become “moral heroes”; or, put it differently, “masters” of practical wisdom.
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Swaffield, Susan Elizabeth. "Headteachers' views of external support, challenge and critical friendship in England." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609819.
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Evangelou, Gabriel. "Φιλία in Cicero’s Correspondence." Thesis, University of Edinburgh, 2016. http://hdl.handle.net/1842/22821.
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This thesis uses Cicero’s letters as evidence for an interpretation of Cicero’s φιλίαι that is at variance with his professed views on φιλία as well as with the conclusions of modern scholars. As the use of the term φιλία over amicitia or “friendship” suggests, the thesis provides a discussion of Cicero’s philosophical beliefs as reflected by his relationship not only with his friends and allies, but also with his family. While there have been several noteworthy studies of his relationship with Atticus and with his family, there is a tendency to accept his claims in his letters to them as genuine. This approach differs significantly from the caution that can be found in the studies of his public speeches and the letters to his allies. This thesis examines the discrepancies between his words and deeds in order to determine the degree of his sincerity. It argues that the inconsistencies and contradictions in his correspondence and philosophical treatises suggest a deliberate effort to use their mutual φιλία for his personal gain. Scholars have assumed that Cicero’s public affiliation with the Academy and his well-attested attack on Epicureanism prove that he did not see any merit in Epicurean philosophy. This thesis rejects this assumption. On the contrary, it argues that his negative attitude towards Epicureans stemmed from a concern about his public persona and a desire to distance himself from Epicurus. After examining Cicero’s relationship chiefly with Atticus, his family, and some of his allies, the thesis concludes that his φιλίαι with them resembled more the Epicurean than the Aristotelian account of φιλία.
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McGuigan, Danny. "Friendship at work : an exploration of the views and experiences of senior managers." Thesis, University of Strathclyde, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.405475.
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Geragotis, Stratos. "Le rôle de la justice politique dans la formation de la République selon Aristote." Doctoral thesis, Universite Libre de Bruxelles, 1995. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212515.
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Yancy, Lisa Fleck Uhlir. "Pride and sexual friendship: The battle of the sexes in Nietzsche's post-democratic world." Thesis, University of North Texas, 2008. https://digital.library.unt.edu/ark:/67531/metadc9009/.
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This dissertation addresses an ignored [partly for its controversial nature] aspect of Nietzschean philosophy: that of the role of modern woman in the creation of a future horizon. Details of the effects of the Enlightenment, Christianity and democracy upon society are discussed, as well as effects on the individual, particularly woman. After this forward look at the changes anticipated by Nietzsche, the traditional roles of woman as the eternal feminine, wife and mother are debated. An argument for the necessity of a continuation of the battle of the sexes, and the struggle among men and women in a context of sexual love and friendship is given. This mutual affirmation must occur through the motivation of pride and not vanity. In conclusion, I argue that one possible avenue for change is a Nietzschean call for a modern revaluation of values by noble woman in conjugation with her warrior scholar to bring about the elevation of mankind.
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Massobrio, Simona Emilia. "Aristotelian matter as understood by St. Thomas Aquinas and John Duns Scotus." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39263.
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The concept of matter as it is treated in the philosophical systems of Aristotle, Thomas Aquinas, and John Duns Scotus is examined, partly to ascertain the influence which the original Aristotelian concept of matter had on the two medieval thinkers, and partly to determine which of these two thinkers remained more faithful to the original Aristotelian concept. An analysis is carried out of the views of the three philosophers regarding the ontological status of matter; the intelligibility of matter; the issue of the real distinction between matter and form; the role played by matter in individuating composite substances; and its role in defining composite substances and determining their essences. Finally, the views of Aquinas and Scotus regarding the theory of universal hylomorphism and the theory of the plurality of forms are discussed and compared. It is shown that, while most of the Franciscan philosophical tradition up to Scotus's time was far more influenced by Platonist than by Aristotelian principles, Scotus, though a Franciscan, was much closer to Aristotle than to Plato in his views regarding matter. In fact, the few deviations from the original Aristotelian concept found in Scotus's theory can be ascribed to theological concerns. It is argued, furthermore, that Scotus's views on the concept of matter are far closer to the original Aristotelian theory than our analysis shows Aquinas himself to be.
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Hoskin, Claire. "Eliciting the views of disabled young people on friendship and belonging : authentic voices for action research engaging schools in change towards social inclusion." Thesis, University of Exeter, 2010. http://hdl.handle.net/10036/110661.
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This small-scale study is positioned within a social constructionist interpretive paradigm using a mixed methodology employing principles of adapted grounded theory, simple scale-based questionnaires and action research. Fourteen disabled young people from one specialist and three secondary mainstream settings were interviewed using semi-structured interviews to gain their views on friendship and belonging in schools. Three groups of parents, TAs, SENCos and allied education professionals engaged in action research to examine these views, their own views and values and those of disabled young people in their families and schools in order to better understand the sensitivities and subtleties of successful social inclusion and to consider change to whole school practice. The limitations that non-disabled adults unwittingly ‘construct’ that act as barriers to friendship and social inclusion were explicitly recognised in this interpretive research as a contribution to informing practice and theory in this domain. Paper One focuses on the views of young people and the meaning and importance they placed on friendship and social relationships in their lives. Findings included that young people in specialist and mainstream setting highly valued friendships but that sustaining friendships in the wider community was often problematic for those participants who attended schools outside their local community. This mainly affected the specialist setting students but was also recognised as an issue by some of the mainstream parents who lived outside the catchment area. Findings also revealed that young people gained their sense of belonging from the positive relationships they formed with TAs and teachers as well as friends. In order for friendship and positive social inclusion to develop, however, participants required schools to provide a supportive environment of accessible rooms, doors and lifts and adults who trusted them to have the competency and agency to manage their social times and spaces with choice and autonomy. The issue of ‘surplus visibility’ was highlighted by disabled young people who spoke of an experience of school where lack of choice concerning where and with whom to spend break times limited their friendship opportunities and sense of well-being and inclusion. This was compounded by an expectation of compliance by adults and automatic assumption of their belonging to a disabled group despite differences of sex, gender or common interests. The participants valued genuine connection through humour, interests and social support and were active in seeking private time for talking with friends. Schools that provided a range of highly social or quieter, more private, locations for students were highly valued. Paper Two describes using these views as stimulus for action research to bring about change towards improved social inclusion. Groups of parents, senior management, SENCos, TAs and other education professionals met formally three times over a four month period. These groups examined vignettes selected from data from paper one, engaged in debate and discussions, interviewed disabled young people themselves, formulated key concept maps leading to revised theoretical frameworks, reflected and evaluated the process of the action research and considered practice change or further research. This stage was a continued process of seeking to hear authentic voices, in depth discussion and reflection on what we were learning from disabled young people combined with our own knowledge, values, and beliefs. This led to the development of conceptual models and practical change intentions to promote social inclusion. Intentions to change included •Developing alternative social rooms with minimal TA presence •Including disabled young people in TA selection processes •Involving parents in reviewing the school inclusion policy •Establishing a regular parents’ support group •A commitment to keep listening to young people’s voices and preferences on key matters rather than ‘assuming that we already know!’ •Lengthening the lunch break in the specialist setting to ensure time for socialising and friendship building These commitments to change demonstrated that schools were able to engage successfully in the action research process, valued parents’contributions further and were willing to change practice towards greater social inclusion of disabled young people and parents.
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Perito, Mateus. "A philia na Ética a Nicômaco de Aristóteles: entre a autossuficiência e o outro eu." Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/11666.
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The concept of philia occupies much of Aristotle's Nicomachean Ethics and generates several problems with the rest of the work. This research aims to resolve the inconsistency between the concepts of friendship and self-sufficiency and to carry out this task, this research is devoted to an exposition of the concepts of friendship and self-sufficiency in the first two chapters, and finally in the third, passes to the resolution of the inconsistency. From a reading of the notion of allos autos (another self), is intended to show that not only the concept of friendship does not contradict with the concept of autarkéia (self-sufficiency), but also that the concept of philia (friendship) acts as a stabilizing agent of human happiness against contingency multiplicity
O conceito de philia ocupa boa parte da Ética a Nicômaco de Aristóteles e gera diversos problemas em relação ao restante da obra. A presente investigação tem como objetivo solucionar a inconsistência entre os conceitos de amizade e autossuficiência e, para levar a cabo esta tarefa, dedica-se, nos dois primeiros capítulos, a uma exposição dos conceitos de amizade e autossuficiência para finalmente no terceiro passar à resolução dessa inconsistência. A partir de uma leitura da noção de allos autos (outro eu), pretende-se mostrar que não somente o conceito de amizade não se contradiz com o de autarkéia (autossuficiência), mas que o conceito de philia (amizade) age como um agente estabilizador da felicidade humana frente à multiplicidade da contingência
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Song, Ciao-Han, and 宋巧涵. "Aristotle on Friendship." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/04307071003984246212.
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Pangle, Lorraine Smith. "The philosophy of friendship : Aristotle and the classical tradition on friendship and self-love /." 1999. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9951826.
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Schuh, Guy. "Aristotle on the impossibility of altruism." Thesis, 2017. https://hdl.handle.net/2144/20871.
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There has recently been a reengagement with Aristotle’s ethical thought. One only needs to mention contemporary virtue ethics, which explicitly names him as its inspiration. However, not all aspects of his ethical thought have received the attention, and engagement, they deserve. This is especially true of his egoism. In order to facilitate this engagement, this dissertation will offer a thorough account of Aristotle’s egoism. It will focus on his seminal work, the Nicomachean Ethics.
Chapter One serves as a methodological introduction. It argues that Aristotle often uses a certain investigative procedure. He often posits preliminary positions that he later revises or rejects. Therefore, to properly grasp his thought, we must take care to distinguish his merely preliminary from his final positions.
Chapter Two argues that Aristotle accepts a form of psychological egoism, namely that each person acts ultimately for the sake of his own happiness (εὐδαιμονία). This chapter both gives evidence for this interpretation and responds to two challenges that have been brought against it. The first challenge stems from Aristotle’s claim that friends benefit their friends for their friends’ own sake. The second challenge stems from Aristotle’s claim that virtuous action is kalon (“noble” or “fine”) and “for the sake of the kalon.” However, kala actions were popularly identified with actions of selfless beneficence.
Chapter Three argues that Aristotle defends his view that we act ultimately for the sake of our own happiness. It is widely thought among those who agree that he holds this view that he never attempts to defend it. This chapter argues, to the contrary, that he does. It shows that he raises a challenge to his view that each person acts ultimately for the sake of his own happiness and then responds to it. This challenge is the popular view that virtuous people act in a selfless or self-disregarding way, especially in relation to their friends. This chapter then argues that Aristotle responds to this challenge through his discussion of friendship. He attempts to show, despite the popular view to the contrary, that virtuous people are not self-disregarding in relation to their friends.
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Filotas, Zoli. "Power and friendship : Plato and Aristotle on rule in interpersonal relationships." Thesis, 2007. http://spectrum.library.concordia.ca/975423/1/MR34623.pdf.
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This thesis explores rule or power [ archein ] in Plato and Aristotle's discussions of interpersonal relationships. I argue that the collectives and communities that are for both thinkers the most important elements of the social world are necessarily structured by power. To see this gives us a better grasp of the relationship between parts of ancient thought that are too often kept apart, and allows us to make sense of the point of view that sees them as continuous with each other. I begin with Plato. His dialogues describe rule as a crucial object of philosophical study, run through with puzzles. Social problems are for Plato best understood by studying both the city and the soul as composite wholes made up of hierarchically arranged parts. And all this theory is realized dramatically in the character of Socrates. Chapter two focuses on what might now seem a puzzle. Aristotle claims that men rule over their wives by nature, but also that they can be virtue friends, which for him implies that they are equal. Using marriage as a case study, I show that for Aristotle there is no tension between equality and rule. Along the way, we see that, in his characteristic systematic manner, Aristotle develops many of the same theoretical materials as Plato. In my final pages, I suggest that modern political discourse's focus on equality makes it difficult to see the importance of rule. I suggest that the views of Plato and Aristotle can therefore make an important contribution to contemporary ethical thought.
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Santiago, Ana Cristina. "A Study of Aristotelian Demands for Some Psychological Views of the Emotions." Diss., 2009. http://hdl.handle.net/10161/1184.
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This dissertation identifies 5 mayor demands regarding the role of the emotions in Aristotelian virtue theories and examines how well some contemporary psychological views of the emotions deal with these issues. The discussion of the role of emotion in Aristotelian virtue theory draws on Aristotle's texts and the works of Terence Irwin, Nancy Sherman, Martha Nussbaum, John Cooper, Rosalind Hursthouse and Arash Abizadeh. The discussion of the contemporary psychological views of the emotions is based on the work of Paul Griffiths in What Emotions Really Are, and focuses on his division of the study of emotion into affect programs and higher cognitive emotions.
The dissertation is divided in three chapters. The first chapter discusses Aristotelian definitions of emotion and outlines the following demands that psychological theories of emotion should be able to explain: (1) plausibility, (2) psychological harmony, (3) motivational support, (4) perception of moral salience and (5) training. The second chapter explains the psychological views that Griffiths focuses on, the affect program theory and the higher cognitive view, and highlights the areas relevant to the Aristotelian demands. The third chapter compares the contemporary theories of emotion discussed with Aristotelian views of emotion by taking the Aristotelian demands outlined in the first chapter and examining how the contemporary theories handle these issues. I conclude that the contemporary views do not adequately meet the Aristotelian demands and need to pay more attention to the Aristotelian view of emotion to achieve a more complete view. I argue that how a theory distinguishes between basic and higher cognitive emotions impacts the compatibility with Aristotelian notions of emotion and how it can meet its demands.
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Taylor, Tristen. "Aristotle's ethics, politics and economics : a philosophy of human affairs for the 22nd century." Thesis, 2014. http://hdl.handle.net/10210/11878.
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Morpeth, Neil A. "Autarkeia and Aristotle's Politics : the question of the ancient social formation /." Diss., 1987. http://www.newcastle.edu.au/services/library/adt/public/adt-NNCU20030130.132016/index.html.
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Vitošková, Markéta. "Aristotelovo pojetí etiky." Master's thesis, 2013. http://www.nusl.cz/ntk/nusl-328534.
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Diploma thesis deals the Aristotle's conception of ethics. The aim of this thesis is to introduce and to do understandable a overview of ethics. First of all, the thesis concentrates general characteristic time, Aristotele's life and status of ethics in the Aristotle's philosophy. Secondly, the thesis mentions general Aristotle's ethics. It deals with the subjekt, goals, good and hapiness, virtue and moral conduct. Third, the thesis deals intelectuall virtue including knowledge, art, wisdom and understanding. Fourth, the thesis concentrates moral virtuos and courage, moderation, generosity, other generosity, healthy ambition, calmness and truthfulness. Fifthly, the thesis mentions the conception of justice and its division into general and partiak justice. Last, thesis is devoted friendship and its companions. Keywords: Aristotle, ethics, virtue, justice, friendship
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Riesbeck, David J. 1980. "Monarchy and political community in Aristotle's Politics." Thesis, 2012. http://hdl.handle.net/2152/ETD-UT-2012-05-5032.
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This dissertation re-examines a set of long-standing problems that arise from Aristotle’s defense of kingship in the Politics. Scholars have argued for over a century that Aristotle’s endorsement of sole rule by an individual of outstanding excellence is incompatible with his theory of distributive justice and his very conception of a political community. Previous attempts to resolve this apparent contradiction have failed to ease the deeper tensions between the idea of the polis as a community of free and equal citizens sharing in ruling and being ruled and the vision of absolute kingship in which one man rules over others who are merely ruled. I argue that the so-called “paradox of monarchy” emerges from misconceptions and insufficiently nuanced interpretations of kingship itself and of the more fundamental concepts of community, rule, authority, and citizenship. Properly understood, Aristotelian kingship is not a form of government that concentrates power in the hands of a single individual, but an arrangement in which free citizens willingly invest that individual with a position of supreme authority without themselves ceasing to share in rule. Rather than a muddled appendage tacked on to the Politics out of deference to Macedon or an uncritical adoption of Platonic utopianism, Aristotle’s defense of kingship is a piece of ideal theory that serves in part to undermine
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Γαλάνη, Σπυριδούλα. "Οι προτάσεις περί παιδείας του Αριστοτέλη ως αντίδοτο στις κοινωνικές και πολιτικές εκτροπές (παθογένειες) της σύγχρονης εποχής." Thesis, 2012. http://hdl.handle.net/10889/5787.
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Η παρούσα εργασία επισημαίνοντας την ηθική κρίση, την απαξίωση των ιστορικά και πολιτιστικά επικυρωμένων αξιών, με επίπτωση κυρίαρχα στον τομέα της εκπαίδευσης, φιλοδοξεί να παρουσιάσει προτάσεις - λύσεις, καταφεύγοντας σε μια κορυφαία προσωπικότητα του αρχαιοελληνικού κόσμου, τον Αριστοτέλη. Αναπτύσσει τις απόψεις του περί παιδείας, περί των ηθικών και διανοητικών αρετών και περί φιλίας, προσδίδοντας στο περιεχόμενό τους ευρύτατες διαστάσεις. Αν μεταφέρουμε στο εκπαιδευτικό σύστημα τις προτάσεις του περί παιδείας, θα διατυπώνουμε λόγο για μια αγωγή που δεν υποτάσσεται σε σκοπιμότητες. Αν ο διδάσκων ακολουθήσει τις ανωτέρω αρετές και τις αφομοιώσει ο διδασκόμενος, τότε και οι δυο θα έχουν ένα στέρεο πεδίο ικανοτήτων, για να βρίσκονται σ’ έναν συνεχή αναστοχασμό και αυτοστοχασμό. Η έννοια της φιλίας μπορεί να μεταμορφώσει θετικά το κοινωνικό - πολιτικό - οικονομικό και εκπαιδευτικό σύστημα. Στο τελευταίο κεφάλαιο της εργασίας παρουσιάζεται η καταγγελτική κριτική από σύγχρονους στοχαστές (Μαρκούζε, Λυοτάρ) για τις συνέπειες του παθογενούς συστήματος που επηρεάζει και τον τομέα της εκπαίδευσης. Υπάρχει ένα κρίσιμο ερώτημα αναφορικά με το αν η εκπαίδευση συγκροτεί ώριμα πολιτικά υποκείμενα, ή αν έρχεται να διαμορφώσει ανταγωνιστικά οικονομικά όντα.The present work by highlighting the crisis of moral values, the depreciation of the historically and culturally validated values, with an impact mainly on Education, intends to present proposals - solutions, resorting to a leading personality of the Ancient-Greek world, Aristotle. It develops his views on Education, the moral and intellectual virtues and friendship, adding broad dimensions to their content. If we pass his proposals about education into the established system, we will be talking about education which is not subordinated to expediency. If the teacher followed the above virtues and the learner assimilated them, then they would both acquire a solid skill basis so that they would be in a continuous reflection and self-reflection. The notion of friendship could positively transform the socio-political, economic and educational system. The final chapter of the work presents the denunciatory criticism by modern scholars (Marcuse, Lyotar) about the consequences of the pathogenic system affecting the field of education. There is one critical question concerning whether education constitutes mature political subjects or if it comes to formulate competitive economic beings.