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Aristotle's Nicomachean Ethics Book X: Translation and Commentary [Kietas viršelis]

Edited and translated by (King's College London)
  • Formatas: Hardback, 296 pages, aukštis x plotis x storis: 236x159x20 mm, weight: 560 g
  • Išleidimo metai: 16-Jan-2020
  • Leidėjas: Cambridge University Press
  • ISBN-10: 1107104408
  • ISBN-13: 9781107104402
Kitos knygos pagal šią temą:
  • Formatas: Hardback, 296 pages, aukštis x plotis x storis: 236x159x20 mm, weight: 560 g
  • Išleidimo metai: 16-Jan-2020
  • Leidėjas: Cambridge University Press
  • ISBN-10: 1107104408
  • ISBN-13: 9781107104402
Kitos knygos pagal šią temą:
A hybrid between traditional commentary and monograph exploring the final, most arresting book of Aristotle's Ethics in a philosophically rigorous yet interpretatively open way. The new translation makes each argument clear, while the commentary explores Aristotle's motivations and methods and grounds his thinking in its intellectual context.

Accompanied by a new translation of Aristotle's Nicomachean Ethics X, this volume presents a hybrid between a traditional commentary and a scholarly monograph. Aristotle's text is divided into one hundred lemmata which not only explore comprehensively the content and strength of each of these units of thought, but also emphasise their continuity, showing how the smaller units feed into the larger structure. The Commentary illuminates what Aristotle thinks in each lemma (and why), and also shows how he thinks. In order to bring Aristotle alive as a thinker, it often explores several possible ways of reading the text to enable the reader to make up their own mind about the best interpretation of a given passage. The relevant background in Plato's dialogues is discussed, and a substantial Introduction sets out the philosophical framework necessary for understanding Book X, the final and most arresting section of the Ethics.

Daugiau informacijos

Presents a new translation with commentary exploring the final book of Aristotle's Ethics in a philosophically rigorous yet interpretatively open way.
Preface xi
Introduction 1(31)
Translation 32(21)
Commentary: Aristotle's Nicomachean Ethics Book x
I Pleasure (X.1-5)
53(97)
X.1 Introduction to the Topic of Pleasure
53(8)
How Pleasure Relates to Life (1172a19-26)
53(4)
Controversy about the Value of Pleasure (1172a26-33)
57(2)
Truth Should Be the Goal of Our Enquiry (ii72b3-8)
59(2)
X.2-3 Examining What Has Been Said about Pleasure
61(39)
Pleasure Is the Good: Eudoxus' Hedonism The Argument from Universal Pursuit (1172b9-1E5)
61(3)
Eudoxus' Character Supports His Views (1172-5-18)
64(1)
The Argument from Opposites (1172b18-23)
65(3)
The Argument from Addition Tells against Hedonism (ii72b23-35)
68(3)
Pleasure Is Not Good: Academic Arguments against Pleasure The Argument from Universal Pursuit Revisited (ii72b35-ii73a5)
71(2)
The Argument from Opposites Revisited (117335-13)
73(2)
Refuting the Argument That Goods Must Be Qualities (1173313-15)
75(2)
Refuting the Argument That Goods Must Be Determinate (1173315-28)
77(3)
Refuting the Argument Tri3t Plessure As Movement Is Incomplete 3nd Therefore Not a Good (1173328-31)
80(3)
Quick/Slow Applies to Movements, But Not to Pleasure (ii73a3i-b4)
83(1)
What Is the Subject of Pleasure and Pain? (1173D4-13)
84(4)
The Pleasures of Eating Are the Wrong Paradigm (1173D13-20)
88(1)
Not All Pleasure Is Good: General Arguments against Pleasure Deflecting the Argument from Bad Pleasures (ii73b20-3i)
89(6)
The Pleasures of Flattery Are Not Good (ii73b3i-ii74ai)
95(1)
Some Pleasures Are Not Choice-Worthy (117431-4)
96(2)
Some Things Are More Important Than Pleasure (117434-8)
98(1)
Upshot: Some Pleasures Are Good, and Some Are Not (117438-12)
99(1)
X.4-5 Aristotle's Account of Ple3sure
100(50)
Pleasure Is Something Complete 3nd Whole Plessure Is Like Seeing (1174314-19)
102(1)
Pleasure Is Not a Movement (1174319-9)
103(8)
There Is Not Even a Coming to Be of Pleasure (1174b9-14)
111(2)
Plessure Completes/Perfects the Activity The Most Complete/Perfect Activity of the Senses Is Most Plesssnt (1174-44-31)
113(5)
Plessure As the Bloom on Those in Their Prime (ii74b3i-3)
118(2)
The Conditions under Which Plessure Arises (ii74b33-ii7533)
120(2)
Corollsries Ressonsble Questions sbout Plessure Answered Why Do We Not Take Pleasure Continuously? (117533-10)
122(2)
Why Does Everyone Desire Pleasure? (1175310-21)
124(3)
There Are Different Kinds of Pleasure Pleasures Differ in Kind Because They Complete/Perfect Activities Different in Kind (1175321-8)
127(3)
A Kind of Pleasure Increases the Kind of Activity to Which It Belongs Properly (1175329-117501)
130(2)
A Kind of Pleasure Impedes Any Kind of Activity to Which It Does Not Belong Properly (1175I31-13)
132(3)
The Plessure Proper to One Activity Acts on Another Activity to Which It Does Not Belong Like the Pain Proper to That Activity (1175-43-24)
135(3)
Pleasures Differ in Value Plessure Mirrors the Value of the Activity to Which It Belongs (1175D24-36)
138(2)
Pleasures Differ in Putity (1175036-117633)
140(2)
Different Kinds of Pleasure Belong Properly to Different Kinds of Animal Non-Human Kinds of Animal Show Uniformity in the Pleasures Pursued (117633-12)
142(2)
Despite the Variety among Human Pleasures, There Is a Pleasure That Is Characteristic of Human Beings (1176312-29)
144(6)
II Happy Lives (X.6-8)
150(78)
X.6 The Life of Pleasure Revisited
150(14)
Pleasure as a Candidate for Happiness The Hallmarks of Happiness (1176333-06)
152(1)
Pleasure Is Chosen for Its Own Sake (1176D6-16)
153(2)
Against the Life of Plesssnt Amusements Those Who Live the Life of Pleasure Do Not Know about Happiness (1176-46-27)
155(2)
Pleasure Is Subordinate to Serious Pursuits (ii76b27-ii77ai)
157(3)
Pleasant Amusements Do Not Require Our Best Elements (117731-6)
160(2)
Anyone, Even a Slave, Could Live Happily (117736-11)
162(2)
X.7-8 The Theoretical and the Practical Life
164(64)
Complete/Perfect/Final Happiness Stems from the Excellent Activity of Our Best Element (1177312-17)
164(3)
Complete/Perfect/Final Happiness Is Theoretical Reflection Because It Is: Our Best Activity (1177317-21)
167(2)
Most Continuous (1177321-3)
169(2)
Most Plesssnt (1177323-7)
171(2)
Most Self-Sufficient (1177327-bi)
173(3)
Loved for Its Own Sake (1177D1-4)
176(2)
Found in Leisure (Unlike the Activities of Practicsl Virtue) (W77b-ij)
178(3)
Summsry of the Preceding Arguments in Fsvour of Reflection (1177-46-26)
181(3)
The Hsppy Life Must Be Humsnly Achievsble Our Divine Element Ensbles Us to Lesd the Theoretical Life (ii77b26-3i)
184(2)
One Should Live in Accordance with the Divine Element Because Each Person Most of All Is This Element (ii77b3i-H78a8)
186(6)
The Life in Accordance with the Practical Virtues Is Human and Affords Human Happiness (1178a9-23)
192(7)
The Practical vs the Theoretical Life Theoretical Reflection Needs Fewer Resources than Virtuous Practical Action (1178323-07)
199(6)
The Gods' Happiness Does Not Stem from Virtuous Practical Action, but from Theoretical Reflection (ii78b7-23)
205(5)
A Sign: We Attribute Happiness As Far As Reflection Extends (ii78b24-32)
210(3)
Living Happily Does Not Require Many Resources Doing What One Should Can Be Done with Moderate Resources (ii78b33-H79a9)
213(2)
The Views of the Wise (Solon 3nd Anaxsgorss) Confirm This (117939-17)
215(5)
Lives 3nd Deeds Must Agree (1179317-22)
220(4)
The Theoretically Wise Person Is Dearest to the Gods (1179322-32)
224(4)
III Becoming Good (X.9)
228(43)
X.9 The End of the EN
228(43)
The G03I of the EN Is Prscticsl, Not Merely Theoreticsl: We Become Good by Using Virtue (1179333-b4)
228(3)
How Do We Become Good? Presuppositions Words Alone Do Not Make People Good (117904-20)
231(2)
Good Character Must Exist Beforehand (1179b20-31)
233(3)
In Fsvour of Lsw-Bssed Educstion Law Helps Educste the Young towards Virtue (ii79b3i-n8osi)
236(3)
Lsws Should Also Govern the Behsviour of Grown-Ups (n8oai-i4)
239(4)
Summary: Reasons for a Law-Bssed Education (1180314-24)
243(3)
Private Individuals Must Become Proficient in Law-Giving Because Most Cities Do Not Provide for It (n8oa24-b7)
246(5)
The Benefits of Individualised, Law-Based Education (n8ob7-i3)
251(2)
How to Become Proficient in Law-Giving (n8obi3-23)
253(3)
Conclusion: An Educator Should Become Proficient in Law-Giving (1180D23-8)
256(3)
Politicians Cannot Teach It (n8ot28-ii8ia9)
259(2)
Sophists Cannot Teach It (118139-23)
261(3)
Learning from Texts Is Not Ideal (n8ia23-bi2)
264(3)
Studying a Collection of Laws and Political Theory in General Is the Best Feasible Option (n8ibi2-24)
267(4)
Epilogue 271(2)
List of References 273(7)
Index 280
Joachim Aufderheide is Senior Lecturer in Philosophy at King's College London. His research focuses on ancient Greek ethics, an area in which he has published widely.