By Julia Annas, Alfred R. Mele, Martha C. Nussbaum, John McDowell, Richard Kraut, John M. Cooper, Rosalind Hursthouse, Nancy Sherman, J. L. Ackrill, Myles F. Burnyeat, Marcia L. Homiak, T. H. Irwin, L. A. Kosman
The ethics of Aristotle (384-322 B.C.), and advantage ethics more often than not, have noticeable a resurgence of curiosity over the last few a long time. now not do utilitarianism and Kantian ethics on their lonesome dominate the ethical panorama. furthermore, Aristotelian issues fill out that panorama, with such matters because the significance of friendship and feelings in an exceptional existence, the position of ethical belief in clever selection, the character of happiness and its structure, ethical schooling and habituation, discovering a solid domestic in modern ethical debate. The essays during this quantity signify the easiest of that discuss. Taken jointly, they supply an in depth research of imperative arguments in Aristotle's Nicomachean Ethics. yet they do greater than that. every one exhibits the long-lasting curiosity of the questions Aristotle himself subtly and complexly increases within the context of his personal modern discussions.
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Extra resources for Aristotle's Ethics: Critical Essays (Critical Essays on the Classics Series)
His choice is futile; for without the virtues these goods are not components of happiness at all. In choosing subordinate goods over virtue he shows that he misunderstands the nature of virtue and the nature of happiness. It is better to be inflexible about virtue; and to that extent we are right to prefer the inflexible to the adaptable character. Aristotle has explained why happiness is in some ways more stable than Solon noticed; why it is complete, though allowing addition; and why it is caused by virtue, though vulnerable to ill fortune.
The point is easiest to see with bravery. The brave person willingly faces the loss of external goods when bravery requires him to sacrifice his life. His friends and fellow citizens benefit if he is willing to make this sacrifice. Since his good includes the good of friends and fellow citizens, he is better off being inflexible about bravery than he would be if he were more flexible. The magnificent (megaloprepes) person is not so concerned with honour and reputation that he spends his money in ostentatious and conspicuous displays; he wants to spend it to benefit the community (1122b19-23), not merely to win admiration (1123a19-27).
D. Ross (Oxford, 1955), 146. "Is becoming" translatesgignetai. ). 27. " See also Jaeger, "Aristotle's Verses in Praise of Plato," SCripta Minora (Rome, 1960), 339-45 (from Classical Quarterly, 21 (1927), 13-17). Here (342) Jaeger ascribes to the Rep. belief in the sufficiency of virtue, citing the Gorgias and Rep. I. Significantly, he offers no evidence from the rest of the Rep. , Apology 41c-d, Crit. 48b9-1O. Here Jaeger's positions on Aristotle's view is not clear (344). 28. In this section I have benefited from criticisms and suggestions by Richard Boyd, David Brink, Eugene Garver, Mark Fowler, and WilliamWilcox.