Aristotelis Ethica Nicomachea; recognovit brevique adnotatione critica instruxit I. Bywater. by Aristotle; Bywater, Ingram, Publication. Nicomachean Ethics By Aristotle Written B.C.E. Translated by W. D. Ross. Nicomachean Ethics has been divided into the following sections. Buy Aristotle Ethica Nicomachea (Oxford Classical Texts) New Issue by Ingram Bywater, I. Bywater (ISBN: ) from Amazon’s Book Store.

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In chapter 2, Aristotle asserts that there is only one highest aim, eudaimonia traditionally translated as “happiness”and it must be the same as the aim politics should have, because what is best for an individual is less beautiful kalos and divine theios than what is good for a people ethnos or city polis.


It therefore indirectly became critical in the development of all modern philosophy as well as Nicojachea law and theology. Aristotle says that it would be unreasonable to expect strict mathematical style demonstrations, but “each man judges correctly those matters with which he is acquainted”.

They would lack spirit, and be considered foolish and servile. Moreover, to be happy takes a complete lifetime; for one swallow does not make a spring.

Concerning accuracy and whether ethics can be treated in an objective way, Aristotle points out that the “things that are beautiful and just, about which politics investigates, involve great disagreement and inconsistency, so that they are thought to belong only to convention and not to nature “. The other, worse and less curable case, is that of a weak person who has thought things through, but fails to do as deliberated because they are carried in another direction by a passion.


First, what is good or arisotle need not be good or bad simply, but can be good or bad for a certain person at a certain time. Find it on Scholar. Bywater, Aristotle’s Ethica Nicomachea. We use cookies to give you the best possible experience.

Nicomachean Ethics – Wikipedia

Aristotle’s treatment of the subject is often compared to Plato’s. Things that are pleasant by nature are activities that are pleasant in themselves and involve no pain or desire. The two un-virtuous extremes are wastefulness and stinginess or meanness.

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This appears to be a criticism of contemporary sophists. According to Aristotle, character properly understood i.

Aristotle Ethica Nicomachea

Some desires like erhica of food and drink, and indeed sex, are shared by everyone in a certain way. Aristotle begins by suggesting Socrates must be wrong, but comes to conclude at the end of Chapter 3 that “what Atistotle was looking for turns out to be the case”. He adds that it is only concerned with pains in a lesser and different way. Distributive Justice Geometric proportion: Also, a wasteful person at least benefits someone.

Aristotelis Ethica Nicomachea; recognovit brevique adnotatione critica instruxit I. Bywater

Aristotle notes that the type of friendship most likely to be hurt by complaints of unfairness is that of utility and reminds that “the objects and the personal relationships with which friendship is concerned appear [ This is a virtue we observe when we see how people act with regards to giving money, and things whose worth is thought of in terms of money.


In fact, ends Aristotle, stinginess is reasonably called the opposite of generosity, “both because it is a greater evil than wastefulness, and because people go wrong more often with it than from the sort of wastefulness described”. He argues that this makes it clear that pleasure is good. Re-issuedrevised by Hugh Tredennick. University of Chicago Press. It is sometimes possible that at least in the case of people who are friends for pleasure familiarity will lead to a better type of friendship, as the friends learn to admire each other’s characters.

People in such a state may sound like they have knowledge, like an actor or student reciting a lesson can. The obsequious areskos person is over-concerned with the pain they cause others, backing down too easily, even when it is dishonorable or harmful to do so, while a surly duskolos or quarrelsome dusteris person objects to everything and does not care what pain they cause others, never compromising.

One is through excitability, where a person does not wait for reason but follows the imagination, often having not been prepared for events. Finally Aristotle addresses a few questions raised earlier, on the basis of what he has explained: Someone who runs away becomes a coward, while someone who fears nothing is rash. Book IV, Chapter 3.