Relevant bibliographies by topics / Nicomachean ethics

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Academic literature on the topic 'Nicomachean ethics'

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Published: 4 June 2021
Last updated: 18 May 2024

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Journal articles on the topic "Nicomachean ethics"

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Taylor, C. C. W., Aristotle, and Terence Irwin. "Nicomachean Ethics." Philosophical Review 97, no. 2 (April 1988): 247. http://dx.doi.org/10.2307/2185265.

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Inwood, B. "Nicomachean Ethics." Philosophical Review 112, no. 4 (October 1, 2003): 567–70. http://dx.doi.org/10.1215/00318108-112-4-567.

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Hursthouse, Rosalind. "Aristotle,Nicomachean Ethics." Royal Institute of Philosophy Lecture Series 20 (March 1986): 35–53. http://dx.doi.org/10.1017/s1358246100004008.

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Our understanding of the moral philosophy of Aristotle is hampered by a number of modern assumptions we make about the subject. For a start, we are accustomed to thinking about ethics or moral philosophy as being concerned with theoretical questions about actions—what makes an action right or wrong? Modern moral philosophy gives two different sorts of answers to this question. One is in terms of a substantial ethical theory—what makes an action right or wrong is whether it promotes the greatest happiness, or whether it is in accordance with or violates a moral rule, or whether it promotes or violates a moral right. The other sort gives a meta-ethical answer—rightness and wrongness are not really properties of actions, but in describing actions as right or wrong we commend or object to them, express our approval or disapproval or our emotions concerning them. But the ancient Greeks start with a totally different question. Ethics is supposed to answer, for each one of us, the question ‘How am I to live well?’ What this question means calls for some discussion.
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Hursthouse, Rosalind. "Aristotle, Nicomachean Ethics." Royal Institute of Philosophy Lecture Series 20 (March 1986): 35–53. http://dx.doi.org/10.1017/s0957042x00004004.

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Our understanding of the moral philosophy of Aristotle is hampered by a number of modern assumptions we make about the subject. For a start, we are accustomed to thinking about ethics or moral philosophy as being concerned with theoretical questions about actions—what makes an action right or wrong? Modern moral philosophy gives two different sorts of answers to this question. One is in terms of a substantial ethical theory—what makes an action right or wrong is whether it promotes the greatest happiness, or whether it is in accordance with or violates a moral rule, or whether it promotes or violates a moral right. The other sort gives a meta-ethical answer—rightness and wrongness are not really properties of actions, but in describing actions as right or wrong we commend or object to them, express our approval or disapproval or our emotions concerning them. But the ancient Greeks start with a totally different question. Ethics is supposed to answer, for each one of us, the question ‘How am I to live well?’ What this question means calls for some discussion.
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Witt, Charlotte. "Aristotle’s Nicomachean Ethics." Ancient Philosophy 5, no. 1 (1985): 113–16. http://dx.doi.org/10.5840/ancientphil19855136.

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Lockwood,, Thornton C. "Aristotle’s Nicomachean Ethics." Ancient Philosophy 28, no. 2 (2008): 435–39. http://dx.doi.org/10.5840/ancientphil200828229.

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Owens, Joseph, Aristotle, and Terence Irwin. "Aristotle: Nicomachean Ethics." Classical World 80, no. 4 (1987): 333. http://dx.doi.org/10.2307/4350061.

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Cataldo, Peter J. "Aristotle’s Nicomachean Ethics." New Scholasticism 59, no. 1 (1985): 109–10. http://dx.doi.org/10.5840/newscholas198559141.

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Kim, Bradford Jean-Hyuk. "The Two Categorizations of Goods in Aristotle's Nicomachean Ethics." History of Philosophy Quarterly 38, no. 4 (October 1, 2021): 297–315. http://dx.doi.org/10.5406/21521026.38.4.01.

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Abstract This article resolves some difficulties with Aristotle's discussion of the choice-worthy (haireton). Nicomachean Ethics I posits goods that are choice-worthy for themselves and for something else, but Nicomachean Ethics X appears to present being choice-worthy for itself as mutually exclusive with being choice-worthy for something else; moreover, Nicomachean Ethics X seems to claim that action is choice-worthy for itself and, therefore, not choice-worthy for something else but also seems to claim that action is choice-worthy for something else and, therefore, not choice-worthy for itself. As for the latter problem internal to Nicomachean Ethics X, I argue that Aristotle is ultimately committed to the idea that action is choice-worthy for something else. As for the problem between Nicomachean Ethics I and X, I argue that Nicomachean Ethics X only claims something admitted by Nicomachean Ethics I: being choice-worthy for something else is mutually exclusive with being choice-worthy only for itself.
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Heinze, Eric. "The meta-ethics of law: Book One of Aristotle’s Nicomachean Ethics." International Journal of Law in Context 6, no. 1 (February 25, 2010): 23–44. http://dx.doi.org/10.1017/s1744552309990280.

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Traditional scholarship has approached Aristotle’s Nicomachean Ethics mostly as a system of positive ethics. Less attention has been paid to the work’s meta-ethics – the claims Aristotle makes about what any system of positive ethics must say or do in order to count as an ethical theory. In this article, Book One of the Nicomachean Ethics is read not simply as an introduction to Aristotle’s system of positive ethics, but as a statement of distinct meta-ethical principles, which can be evaluated independently of any view that might be taken of his positive ethics. Insofar as Aristotle inscribes his legal theory within his ethical theory, those principles stand as a meta-ethics of law. Under Aristotle’s legal meta-ethics, law necessarily presupposes: (1) a concept of the ‘good’; (2) purpose; (3) dialectics; (4) objectivist ethics; (5) a best constitution; (6) a positive ethics; and (7) a concept of the ‘human’.
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Dissertations / Theses on the topic "Nicomachean ethics"

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Kovatcheva, Nevena G. "Account and method in Aristotle's Nicomachean ethics." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ49572.pdf.

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Feldman, Noah Raam. "Reading the Nicomachean Ethics with Ibn Rushd." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.386422.

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Berry, Matthew. "Law, Justice, and Equity in Aristotle's Nicomachean Ethics." Thesis, Boston College, 2016. http://hdl.handle.net/2345/bc-ir:107190.

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Thesis advisor: Robert C. Bartlett
At the beginning of the fifth book of the Nicomachean Ethics, Aristotle tells us that, according to common opinion, justice is lawful and fair. He concludes his examination of justice with a discussion of equity, which proves to be neither strictly lawful nor strictly fair—and yet Aristotle tells us that equity is, in a certain sense, the highest form of justice. This dissertation explains how Aristotle reaches this startling conclusion. I begin with an exploration of the careful taxonomy of justice that Aristotle lays out in the first half of book five. But Aristotle abruptly abandons this taxonomy midway through the book when he turns from the simply just to the politically just. For this reason and others, I argue that the second half of the book is not, as some have asserted, the application of the universal principles of justice to a political situation, but a new beginning and a fresh attempt to articulate the virtue of justice, free from the flaws we discover through a careful study of the first half of the book. Aristotle’s political justice takes its bearings from the health of a republican government, that is, a government of free and equal citizens. And yet political justice, like political courage, remains on the level of politics. Aristotle’s discussion of equity at the end of the book presents the virtuous form of justice, which corrects the flaws of justice as lawfulness and justice as fairness and permits justice to take its place in the economy of a noble human life
Thesis (PhD) — Boston College, 2016
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science
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Subasi, Necati. "Friendship In The Nicomachean Ethics And Its Contemporary Perspectives." Master's thesis, METU, 2011. http://etd.lib.metu.edu.tr/upload/12613941/index.pdf.

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This thesis analyzes the concept of Friendship in Aristotle&rsquo
s Nicomachean Ethics with its main aspects. Book VIII and Book IX of the Nicomachean Ethics are devoted specifically to the concept of Friendship to explore the moral and political aspects of it. Friendship has been one of the prominent topics for moral philosophers and hence contemporary discussions lead the Nicomachean account of friendship come to the fore. Thus, the main features of friendship in the Nicomachean Ethics as well as contemporary perspectives and discussions on that topic will be analyzed and explored in depth.
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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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Wong, Kin Keung. "Comparison of Nicomachean ethics and the ethics of Confucius : appropriateness of moral decisions /." View abstract or full-text, 2009. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202009%20WONG.

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SILVA, ROGER MICHAEL MILLER. "ENDS AND MEANS: A DISCUSSION CONCERNING PHRONESIS IN THE NICOMACHEAN ETHICS." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2005. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=6269@1.

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COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
O presente trabalho visa a apresentar a discussão sobre a natureza e o objeto da phronesis na Ética Nicomaquéia de Aristóteles, tomando como ponto de partida o célebre debate ocorrido na França há cerca de quarenta anos: nas ações humanas, a phronesis é essencialmente conhecimento dos meios para realizar os fins desejados, ou, ao contrário, é essencialmente o conhecimento destes fins? Primeiramente, apresentam-se os antecedentes deste debate, nas discussões a respeito da phronesis entre aristotélicos e neokantianos na Alemanha do final do século XIX e suas influências na interpretação de Jaeger. Em seguida, no capítulo central, apresenta-se o debate entre autores franceses. Para ilustrar os pontos de vista opostos, tomam-se, respectivamente, as posturas de Pierre Aubenque, para quem a phronesis é conhecimento somente dos meios, e do Pe. René-Antoine Gauthier, para quem ela é sobretudo conhecimento dos fins. Posteriormente, partindo da constatação de que a questão ainda permanece aberta após este célebre debate, são apresentados seus desdobramentos posteriores, a fim de oferecer o estado atual da questão, apresentando algumas soluções propostas nas duas últimas décadas, na linha de uma superação das oposições.
The following work strives to ponder on the nature and object of phronesis in Aristotle`s Nicomachean Ethics, using as a starting point the renowned debate staged in France around forty years ago: in human actions, phronesis is essentially the knowledge of the means necessary to attain the desired end, or is it on the other hand the knowledge of these ends? In first place the antecedents of this discussion are presented, concerning the debate on the concept of phronesis between Aristotelians and Neokantians in Germany towards the end of the XIXth century and its influences on the interpretations of Jaeger. Following that, in the second chapter, the debate among the French authors is presented. In order to illustrate opposing viewpoints, two exemplary postures are taken into consideration, those of Pierre Aubenque, for whom phronesis is essentially the knowledge of means, and that of Fr. René-Antoine Gauthier, for whom it is essentially the knowledge of the ends. Finally, taking into consideration that the debate is still open even after all arguments are presented, a follow-up is done taking into consideration some of the main proposals of the recent decades in order to have an idea of how the debate has evolved to its present state and with the intention of solving oppositions.
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Rabinoff, Sharon Eve. "Perception in Aristotle's Ethics." Thesis, Boston College, 2013. http://hdl.handle.net/2345/3323.

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Thesis advisor: Marina McCoy
In Aristotle's Nicomachean Ethics, the project of developing virtue and of being virtuous is always realized in one's immediate, particular circumstances. Given that perception is the faculty that gains access to the particular, Aristotle seems to afford perception a central role in ethical life. Yet Aristotle does not provide an account of ethical perception: he does not explain how the perceptual faculty is able grasp ethically relevant facts and how the perceptual capacity can do so well, nor does he explain the manner in which perception influences ethical decisions and actions. It is the project of this dissertation to provide such accounts. There are two main difficulties in the notion of ethical perception in Aristotle's thought: first, perception appears ill-suited to ethical life because the objects of perception are always perceived with respect to the individual's subjective condition--her desires, fears, etc. The information relayed by perception is always relative to the perceiver, i.e. merely the apparent good. Second, virtue is the excellence of the rational soul, while perception is a faculty shared by non-rational animals. It appears, then, that perception must be limited to playing an instrumental role in ethical reasoning and action. This dissertation addresses these difficulties by developing an account of uniquely human perception that is influenced and informed by the intellectual element of the soul. I argue that the project of ethical development, for Aristotle, is the project of integrating one's perceptual faculty with the intellectual capacity, such that one's perception transcends the natural relativity to the perceiver and gains access to the true good as it emerges in one's particular situation
Thesis (PhD) — Boston College, 2013
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
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Rosler, Andres. "The authority of the state and the political obligation of the citizen in Aristotle." Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313581.

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Elsey, Timothy Alan. "Deliberation and the Role of the Practical Syllogism." Kent State University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=kent1302455557.

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Books on the topic "Nicomachean ethics"

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Aristotle. Nicomachean ethics. New York: Cosimo Classics, 2007.

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Aristóteles. Nicomachean ethics. Newbury, MA: Focus Pub./R. Pullins, 2002.

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Aristóteles. Nicomachean ethics. Indianapolis, Ind: Hackett Publishing Company, 1985.

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Terence, Irwin, ed. Nicomachean ethics. 2nd ed. Indianapolis, Ind: Hackett Pub. Co., 1999.

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1820-1902, Chase D. P., ed. Nicomachean ethics. Mineola, N.Y: Dover Publications, 1998.

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Taylor, C. C. W. 1936-, ed. Nicomachean ethics. Oxford: Clarendon Press, 2006.

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1922-, Ostwald Martin, ed. Nicomachean ethics. Upper Saddle River, NJ: Prentice Hall, 1999.

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1961-, Crisp Roger, ed. Nicomachean ethics. Cambridge: Cambridge University Press, 2000.

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Nicomachean ethics. United States?]: [CreateSpace], 2013.

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Aristóteles. Nicomachean ethics. New York: Barnes & Noble Books, 2005.

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Book chapters on the topic "Nicomachean ethics"

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Panzeca, Ivana, Rupert John Kilcullen, Johannes M. M. H. Thijssen, Josep Puig Montada, Börje Bydén, Tzvi Langermann, Rupert John Kilcullen, et al. "Nicomachean Ethics, Commentaries on Aristotle’s." In Encyclopedia of Medieval Philosophy, 889–92. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9729-4_358.

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Bejczy, István P. "Nicomachean Ethics, Commentaries on Aristotle’s." In Encyclopedia of Medieval Philosophy, 1341–44. Dordrecht: Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-024-1665-7_358.

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Mulhern, J. J. "Πολιτεία in Aristotle's Nicomachean Ethics." In Studies in Ancient Greek Philosophy, 230–41. London: Routledge, 2023. http://dx.doi.org/10.4324/b22846-15.

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Boylan, Michael. "Virtue Ethics with Selections from Aristotle’s Nicomachean Ethics." In Teaching Ethics with Three Philosophical Novels, 19–43. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-55711-3_2.

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Boylan, Michael. "Virtue Ethics with Selections from Aristotle’s Nicomachean Ethics." In Teaching Ethics with Three Philosophical Novels, 19–43. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-24872-7_2.

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Dillon, James J. "Teaching Abnormal Psychology with Nicomachean Ethics." In Teaching Psychology and the Socratic Method, 117–27. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-349-95050-8_13.

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Kraye, Jill. "Renaissance Commentaries on the Nicomachean Ethics." In Vocabulary of Teaching and Research Between Middle Ages and Renaissance, 96–117. Turnhout: Brepols Publishers, 1995. http://dx.doi.org/10.1484/m.civi-eb.4.00122.

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Bianchi, Luca. "Renaissance Readings of the Nicomachean Ethics." In Cursor Mundi, 131–67. Turnhout: Brepols Publishers, 2013. http://dx.doi.org/10.1484/m.cursor-eb.4.00042.

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Schofield, Malcolm. "Aristotle's Political Ethics." In The Blackwell Guide to Aristotle's Nicomachean Ethics, 305–22. Oxford, UK: Blackwell Publishing Ltd, 2008. http://dx.doi.org/10.1002/9780470776513.ch14.

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Whiting, Jennifer. "The Nicomachean Account of Philia." In The Blackwell Guide to Aristotle's Nicomachean Ethics, 276–304. Oxford, UK: Blackwell Publishing Ltd, 2008. http://dx.doi.org/10.1002/9780470776513.ch13.

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Conference papers on the topic "Nicomachean ethics"

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Marola, Victor. "THE RELATIONSHIP BETWEEN ETHICS AND POLITICS IN ARISTOTLE�S POLITICS AND THE NICOMACHEAN ETHICS." In 4th International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2017. STEF92 Technology, 2017. http://dx.doi.org/10.5593/sgemsocial2017/22/s09.084.

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Furtado de Magalhães Gomes, Marcella, and Roberto Vasconcelos Novaes. "Nicomachean Ethics and the theory of Justice as the centerpiece of thearistotelian anthropology." In XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_sws96_01.

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