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Journal articles on the topic 'Nicomachean ethics'

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Published: 4 June 2021
Last updated: 18 May 2024

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

von der Luft, Eric. "Nicomachean Ethics. By Aristotle." Modern Schoolman 66, no. 1 (1988): 79–80. http://dx.doi.org/10.5840/schoolman19886615.

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12

Powers, Jonathan. "Diagramming Aristotle’s Nicomachean Ethics." Teaching Philosophy 23, no. 4 (2000): 343–52. http://dx.doi.org/10.5840/teachphil200023446.

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13

Frede, Dorothea. "On the So-Called Common Books of the Eudemian and the Nicomachean Ethics." Phronesis 64, no. 1 (December 6, 2019): 84–116. http://dx.doi.org/10.1163/15685284-12341362.

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AbstractIn recent decades the view that the disputed central books of Aristotle’s ethics are an integral part of the Eudemian rather than of the Nicomachean Ethics has gained ground for both historical and systematic reasons. This article contests that view, arguing not only that the Nicomachean Ethics represented Aristotle’s central text throughout antiquity, but that the discussion in the common books of such crucial concepts as justice, practical and theoretical reason, self-control and lack of self-control, are more compatible with the undisputed books of the Nicomachean Ethics than with those of the Eudemian Ethics.
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14

Held, Dirk t. D. "Μεγαλοψυχία in Nicomachean Ethics iv." Ancient Philosophy 13, no. 1 (1993): 95–110. http://dx.doi.org/10.5840/ancientphil199313137.

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15

Russell, Daniel C. "Aristotle’s Nicomachean Ethics, Book VII." Ancient Philosophy 31, no. 2 (2011): 437–41. http://dx.doi.org/10.5840/ancientphil201131235.

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16

Crisp, Roger. "Nobility in the Nicomachean Ethics." Phronesis 59, no. 3 (June 3, 2014): 231–45. http://dx.doi.org/10.1163/15685284-12341267.

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AbstractThis paper suggests that we understand Aristotle’s notion of nobility (τὸ καλόν) as what is morally praiseworthy, arguing that nobility is not to be understood impartially, that Aristotle is an egoist at the level of justification (though not at the level of motivation), and that he uses the idea of the noble as a bridge between self-interest and moral virtue. Implications for contemporary ethics are discussed.
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17

Nielsen, Karen Margrethe. "Vice in the Nicomachean Ethics." Phronesis 62, no. 1 (December 7, 2017): 1–25. http://dx.doi.org/10.1163/15685284-12341317.

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This paper aims to articulate Aristotle’s general account of vice, an account that applies to all special vices, regardless of their spheres of action and emotion, and whether they are states of excess or deficiency. Vice is ignorance in the decision (ἡ ἐν τῇ προαιρέσει ἄγνοια): the paper explains what this means.
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18

Guseynov, Abdusalam A. "Nicomachean Ethics: Text and Doctrine." Russian Studies in Philosophy 54, no. 6 (November 2016): 486–500. http://dx.doi.org/10.1080/10611967.2016.1293436.

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19

Pugh, John K. "The Nicomachean Ethics of Aristotle." Teaching Philosophy 12, no. 1 (1989): 82. http://dx.doi.org/10.5840/teachphil198912120.

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20

Leibowitz, Uri D. "Particularism in Aristotle’s Nicomachean Ethics." Journal of Moral Philosophy 10, no. 2 (2013): 121–47. http://dx.doi.org/10.1163/174552412x628904.

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In this essay I offer a new particularist reading of Aristotle’s Nicomachean Ethics. I argue that the interpretation I present not only helps us to resolve some puzzles about Aristotle’s goals and methods, but it also gives rise to a novel account of morality – an account that is both interesting and plausible in its own right. The goal of this paper is, in part, exegetical – that is, to figure out how to best understand the text of the Nicomachean Ethics. But this paper also aims to contribute to the current exciting and controversial debate over particularism. By taking the first steps towards a comprehensive particularist reading of Aristotle’s Ethics I hope to demonstrate that some of the mistrust of particularism is misplaced and that what is, perhaps, the most influential moral theory in the history of philosophy is, arguably, a particularist moral theory.
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21

Olmsted, Wendy. "Ethical Deliberation in Aristotle’S Rhetoric and Nicomachean Ethics." Polis: The Journal for Ancient Greek Political Thought 30, no. 2 (2013): 251–73. http://dx.doi.org/10.1163/20512996-90000541.

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Although some scholars have argued that Aristotle makes deliberation seem independent of virtue, I argue that deliberation, properly understood, is ethical in the Rhetoric and the Nicomachean Ethics. Unlike modern scholars who separate the useful from the good and the prudent from the moral, Aristotle argues that speakers’ deliberative arguments seek what is good and beneficial, much as noble persons in the Ethics pursue the good and the beneficial in their actions. So regarded, the beneficial is not the enemy of the excellent but its partner. I show that rhetorical argument is a flexible resource serving the different ends of deliberative, forensic and epideictic arguments. This article assesses the inventiveness, cogency and ethical implications of various rhetorical arguments, including argument from example and enthymeme.
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22

APOSTOLOPOULOU, Georgia. "The Initial Anthropology in Aristotle’s Nicomachean Ethics." WISDOM 8, no. 1 (June 29, 2017): 65. http://dx.doi.org/10.24234/wisdom.v8i1.175.

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In the ‘Foreword’, I address some aspects of Academician Georg Brutian’s philosophy. The Initial Anthropology paper follows. In his Nicomachean Ethics, Aristotle considers the relation of ethical theory to anthropology in a specific way. He sets out an initial anthropology that describes the human through its common and non-common elements to plants as well as to ‘other animals’. The conclusion is that the human animal is the only living being that is endowed with reason and carries out ‘practical life’. We may call this difference ‘the anthropological difference’. In his ethical theory, Aristotle points to the limits of the anthropological difference. On the one hand, he holds that only practical theory can explain the ‘practical life’ as well as the ‘human Good’. On the other hand, he highlights that the human is higher than the ‘other animals’, since the human is endowed with the divine element of intellect; nevertheless, there are beings that are ‘more divine’ than the human. Thus Aristotle corroborates the human and its practical life, without abandoning the Socratic-Platonic view of the Divine. In this aspect, the alleged anthropocentrism of Aristotle’s ethics is to be reconsidered.
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23

Megone, Christopher, C. D. C. Reeve, and Anthony Kenny. "Practices of Reason: Aristotle's Nicomachean Ethics." Philosophical Quarterly 45, no. 181 (October 1995): 515. http://dx.doi.org/10.2307/2220318.

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24

Everson, Stephen. "Aristotle’s Compatibilism in the Nicomachean Ethics." Ancient Philosophy 10, no. 1 (1990): 81–103. http://dx.doi.org/10.5840/ancientphil199010134.

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25

Smith, Thomas W. "The Audience of the Nicomachean Ethics." Journal of Politics 62, no. 1 (February 2000): 166–86. http://dx.doi.org/10.1111/0022-3816.00008.

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26

Peterson, Sandra. "Horos (Limit) in Aristotle's Nicomachean Ethics." Phronesis 33, no. 1-3 (1988): 233–50. http://dx.doi.org/10.1163/156852888x00180.

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27

Roberts, Jean. "Political Animals in the Nicomachean Ethics." Phronesis 34, no. 1-3 (1989): 185–204. http://dx.doi.org/10.1163/156852889x00125.

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28

Gottlieb, Paula. "Aristotle's Nicomachean Ethics: A Critical Guide." British Journal for the History of Philosophy 20, no. 6 (December 2012): 1205–7. http://dx.doi.org/10.1080/09608788.2012.730985.

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29

Grönroos, Gösta. "NOTES ON NICOMACHEAN ETHICS 1173a2–5." Classical Quarterly 66, no. 2 (August 11, 2016): 484–90. http://dx.doi.org/10.1017/s0009838816000586.

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In Nicomachean Ethics (= Eth. Nic.) 10.2, Aristotle addresses Eudoxus' argument that pleasure is the chief good in his characteristically dialectical manner. The argument is that pleasure is the chief good, since all creatures, rational (ἔλλογα) and non-rational (ἄλογα) alike, are perceived to aim at pleasure (1172b9–11). At 1172b35–1173a5, Aristotle turns to an objection against Eudoxus' argument. For some object (οἱ δ’ἐνιστάμενοι) to the argument by questioning one of its premisses, namely that what all creatures aim at is the good (1172b12–15). Instead, they claim that what all creatures aim at is not good (ὡς οὐκ ἀγαθὸν οὗ πάντ’ ἐφίεται, 1172b36). This claim is reasonably taken to mean that not everything that all creatures aim at is good. But, as we shall shortly see, Aristotle dismisses it in a way suggesting a less charitable interpretation. At any rate, the significance of this objection is that it challenges the strong claim that what all creatures aim at is the good with an argument against the weaker claim that what all creatures aim at is good (or a good). For if the weaker claim is refuted, then the strong claim is refuted as well. Aristotle takes issue with the argument against the weaker claim, but without committing himself to the strong claim.
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30

King, Colin Guthrie. "Colloquium 5 Commentary on Szaif." Proceedings of the Boston Area Colloquium of Ancient Philosophy 34, no. 1 (June 6, 2019): 179–86. http://dx.doi.org/10.1163/22134417-00341p15.

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Abstract In this response I consider the implications of Jan Szaif’s suggestion that there is a tight “conceptual affinity” between Books I and X of the Nicomachean Ethics (EN). I argue against one view which could claim such a thesis as an ally: the view which maintains that the Nicomachean Ethics is based upon the kind of conceptual cohesion supplied by a supposed metaphysical foundation for claims about happiness.
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31

Oh, Hyen-Seok. "The Possibility of Ethical Comtemplation in Aristotle’s Nicomachean Ethics." Journal of the Daedong Philosophical Association 98 (March 31, 2022): 151–73. http://dx.doi.org/10.20539/deadong.2022.98.06.

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32

Glucker, John. "Aristotelian Reminiscences in Philo." Elenchos 34, no. 1 (March 1, 2013): 189–200. http://dx.doi.org/10.1515/elen-2013-340108.

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Abstract The first part of this article deals with two cases of what seems to be Aristotelian reminiscences in the works of Philo of Alexandria. A passage in Quod deterius and a passage in De agricultura show close verbal reminiscences to two passages in Book i of Nicomachean Ethics; and a passage in De migratione Abrahami shows verbal reminiscences to two passages in Book ii. Since it appears from Book v of De finibus that Antiochus of Ascalon had already read at least parts of Nicomachean Ethics; and the first commentator on the Ethics, Aspasius, has clear references to some predecessors who had already read and discussed this work, I argue for the possibility that Philo also read the Nicomachean Ethics. The second part deals with an almost forgotten book review by Jacob Freudenthal, published in 1875, which argues that Philo was familiar with various parts of the Aristotelian corpus as we have it. I examine his detailed arguments and conclude that, with all due respect to a great scholar, they do not seem to prove his point.
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33

Pangestu, Jihan Karisma, and Maman Lukmanul Hakim. "KONSEP PERTEMANAN DALAM ETIKA NIKOMAKEA ARISTOTELES." EL-FIKR: Jurnal Aqidah dan Filsafat Islam 3, no. 1 (June 30, 2022): 1–16. http://dx.doi.org/10.19109/el-fikr.v3i1.12985.

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As social beings who live side by side with agreed behavioral norms, making the relationship between individuals has an important position, the relationship in question is known as the term friendship. With this important element in the concept of friendship, it is not surprising that Aristotle discusses it specifically in two books at once in his work entitled Nicomachean Ethics, and places the concept of friendship as the main and indispensable thing in life. This study aims to explain in order to know the concept of friendship contained in Aristotle Nicomachean Ethics. The method used by the author in this study is a descriptive-analytical method with a qualitative approach, and a library research data collection technique. The results of the research and discussion obtained in this study include the position of the concept of friendship, as well as the classification of friendship in Aristotle Nicomachean Ethics, especially in his VIII and IX books. It is said in his work, that no one will choose to live without a friend, even though he has been blessed with many good things in his life. So that in the concept of perfect or complete friendship according to Aristotle, namely the relationship between individuals who give each other good things, with reciprocity, and do it with full awareness. Aristotle said that if a friend is our other personal self, and what we get from a friend is a reflection of what we give too. Keyword: Aristotle, Friendship, Nicomachean Ethics.
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34

Rodica Dobre, Carmen. "The Actuality of Aristotelian Virtues." Filosofiya-Philosophy 30, no. 3 (September 20, 2021): 261–71. http://dx.doi.org/10.53656/phil2021-03-04.

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Aristotle defined the ethical and intellectual virtues which are recognized as fundamental even today. Contemporary virtue ethics still takes into account Aristotelian virtues. The modern moral philosophers have tried to find new ethical values in a society in which religions are in decline and the old values lost their meaning. The starting point of their research has been Aristotle’s “Nicomachean Ethics” which has remained the most important work in ethics influencing the philosophical thinking until nowadays. This paper seeks to explain the actual importance of the cardinal Aristotelian virtues and how they are seen today.
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35

김은미. "The Matter of Otherness in Virtue Ethics - Focused on Nicomachean Ethics." KOREAN ELEMENTARY MORAL EDUCATION SOCIETY ll, no. 56 (June 2017): 241–64. http://dx.doi.org/10.17282/ethics.2017..56.241.

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36

Smith, Thomas W. "The Protreptic Character of the "Nicomachean Ethics"." Polity 27, no. 2 (December 1994): 307–30. http://dx.doi.org/10.2307/3235177.

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37

Bobonich, Christopher, and C. D. C. Reeve. "The Practices of Reason: Aristotle's Nicomachean Ethics." Philosophical Review 103, no. 3 (July 1994): 567. http://dx.doi.org/10.2307/2185803.

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38

Reed, Doug. "Overstraining Human Nature in the Nicomachean Ethics." Journal of the History of Philosophy 59, no. 1 (2021): 45–67. http://dx.doi.org/10.1353/hph.2021.0002.

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39

Lockwood,, Thornton C. "The Best Regime of Aristotle’s Nicomachean Ethics." Ancient Philosophy 26, no. 2 (2006): 355–70. http://dx.doi.org/10.5840/ancientphil20062627.

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40

Reed, Doug. "Degrees of Virtue in the Nicomachean Ethics." Ancient Philosophy 37, no. 1 (2017): 91–112. http://dx.doi.org/10.5840/ancientphil20173715.

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41

Burnett, Charles S. F. "The Arabic Version of the Nicomachean Ethics." American Catholic Philosophical Quarterly 81, no. 3 (2007): 507–9. http://dx.doi.org/10.5840/acpq200781326.

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42

Arnhart, Larry. "On Jaffa's Reading Of Aristotle's Nicomachean Ethics." Polis: The Journal for Ancient Greek Political Thought 6, no. 2 (1987): 127–38. http://dx.doi.org/10.1163/20512996-90000298.

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43

Ward, Ann. "Friendship and politics in Aristotle’s Nicomachean Ethics." European Journal of Political Theory 10, no. 4 (September 15, 2011): 443–62. http://dx.doi.org/10.1177/1474885111417777.

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44

Choi, Choi. "Two Causes of Akrasia in Nicomachean Ethics." CHUL HAK SA SANG : Journal of Philosophical Ideas 69 (August 31, 2018): 97–127. http://dx.doi.org/10.15750/chss.69.201808.004.

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45

Schuh, Guy. "Reading the Nicomachean Ethics as an Investigation." History of Philosophy and Logical Analysis 23, no. 1 (September 8, 2020): 167–96. http://dx.doi.org/10.30965/26664275-02301011.

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Abstract Aristotle tells us that the Nicomachean Ethics is an “inquiry” and an “investigation” (methodos and zētēsis). This paper focuses on an under-appreciated way that the work is investigative: its employment of an exploratory investigative strategy—that is, its frequent positing of, and later revision or even rejection of, merely preliminary positions. Though this may seem like a small point, this aspect of the work’s methodology has important consequences for how we should read it—specifically, we should be open to the possibility that some contradictions in the text are the result of his employment of this investigative strategy. In the paper, I describe this investigative strategy, discuss what motivates Aristotle to employ it in the work, and go through three contradictions that are plausibly identified as examples of its use—specifically, his claims that courageous people do and do not fear death, that friendship is and is not mutually recognized goodwill, and that virtuous people do and do not choose noble actions for their own sake.
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46

Pakaluk, Michael. "Aristotle's Nicomachean Ethics VIII.9, 1160a14–30." Classical Quarterly 44, no. 1 (May 1994): 46–56. http://dx.doi.org/10.1017/s0009838800017201.

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This difficult and evidently corrupt text of Aristotle has given rise to a variety of differing readings among the commentators. I shall propose a new and conservative emendation of the text, which, I believe, resolves all of the difficulties. But it is helpful first to take stock of those difficulties, in order to see what is required of a solution.
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47

Bush, S. S. "Divine and Human Happiness in Nicomachean Ethics." Philosophical Review 117, no. 1 (January 1, 2008): 49–75. http://dx.doi.org/10.1215/00318108-2007-024.

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48

崔, 佳旭. "Aristotle’s Thoughts on “Fraternity” in Nicomachean Ethics." Advances in Social Sciences 12, no. 02 (2023): 847–52. http://dx.doi.org/10.12677/ass.2023.122118.

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49

Pires de Oliveira, Angelo Antonio. "Habituation and Upbringing in the Nicomachean Ethics." Ancient Philosophy 44, no. 1 (2024): 169–83. http://dx.doi.org/10.5840/ancientphil20244419.

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I critically examine developmental approaches to the notion of habituation in the Nicomachean Ethics. Such approaches conceive of habituation in terms of upbringing. I challenge this view. Developmental approaches provide a restrictive view of habituation. I argue that it is possible for the habituation of character to occur after upbringing. My interpretation avoids the charge that Aristotle only granted the possibility of virtue to those who have had a good upbringing.
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50

Ward, Ann. "Justice as Economics in Aristotle's Nicomachean Ethics." Canadian Political Science Review 4, no. 1 (April 26, 2010): 1–11. http://dx.doi.org/10.24124/c677/2010144.

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This article explores the role of money in Aristotle’s understanding of justice. In the Politics, Aristotle famously critiques money; a common unit of measurement representing goods for exchange, it is the source of the unlimited pursuit of wealth that is unnatural and an obstacle to the good life. I argue, however, that Aristotle’s discussion in the Politics is not exhaustive of his views on money. In the Nicomachean Ethics, Aristotle’s discussion of distribution, rectification and reciprocity shows that money is crucial to justice. Money initially binds citizens into a single polity, allowing an equality to emerge where none is apparent.
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