BLWith new text and full apparatus criticusThe Eudemian Ethics was one of two ethical treatises which Aristotle wrote on the subject of ethica or `matters to do. Donor challenge: Your generous donation will be matched 2-to-1 right now. Your $5 becomes $15! Dear Internet Archive Supporter,. I ask only. Note: Ethica eudemia and de virtutibus et vitiis are translated by J. Solomon. Physical Description: xxiii, p. ; 23 cm. Locate a Print Version: Find in a library .

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This idea gets support from the Politics when Aristotle says that the household of man and wife dthica slave arises from natural desire and does not need any conscious or deliberate arranging by a legislator, as the political community does Pol.

The latter exists in the case of those who share together a way of eudsmia aimed at self-sufficiency, who are free and equal, whether in proportion or number. Mrs Mingay was fortunate in being able to make use of previously unpublished contributions from D.

The point of the passage seems to be fthica questions of justice and injustice only arise in the case of goods that people can share too much or too little of.

They would seem to be the semi-divine philosophers of EE 8. Most people have the goods in a way that varies between too much and too little, and here there is justice or a need to balance out the distribution of goods.

Aristotle – Ethica Eudemia

History of Western Philosophy. As for the EE reading, the two things to discuss are perhaps a reference back to the etica at the very beginning, which was about voluntariness on the part both of being wronged and of wronging. The meaning in EE also seems clear.


EN moves from saying honor and the like are preferable in themselves, to saying they are not naturally preferable but in between, to saying they are noble and good. Generally agreed to be spurious. The difference in this interpretation is that the division does not concern being wronged by itself but being wronged and wronging together.

It seems to be a group for whom, unlike the first group but like the following two with which the wording of the text associates itthe questions of excess and deficiency and justice do not arise, or no more arise than they do for the gods and the incurably wicked. In the other cases a balancing out by justice does not arise. But the EE version expressly talks about being harmed by someone doing wrong and not just, as in the EN version, by someone doing a harm voluntarily.

Ethica Eudemia – Aristotle – Oxford University Press

EN has not raised the question so the answer will not be applied to it. But the readings, whether scribal error or not, do have a certain sense in the context. Of the political just there is the natural and the legal: Its greater evidence, as confirmed indeed by the decisions of editors of EN, should help to ethiva suspicions that could otherwise prevent the other passages getting a fair hearing.

The next ones to be discussed concern substance of doctrine. Retrieved from ” https: Aristotle also stresses the notion of moral intention and the importance of virtue of character.

A third article, published in ,5 is about a ms. At least I have found no reference to these articles elsewhere. In the end the style is intelligible but only after extra puzzling out. In EN he ends this excursus with the best ethicz and in EE with supreme virtue.

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Aristotle – Ethica Eudemia [Hardback]

So similarly eudeima thing could be by nature preferable without being by nature naturally preferable. If the EE version says more, as it seems to, the reason must be that the EE version is aiming to satisfy a purely philosophical interest and not to answer something required by the strict needs of the question. A first part of the answer would seem to be that the question about distributor and haver is implied by the case of Glaucon and Diomedes, if one imagined the distribution to be made not by them but by some third person as judge.

From Wikipedia, the free encyclopedia. He spent most of his time from in Italy, and died in Eudemische Ethik Darmstadt, So we have two different readings, both of which make sense, but one is found only in EE mss.

So it would interest a philosophical audience but not, or not necessarily, an audience of legislators. In the EN version the gods cannot have too much ehdemia the bad cannot have too little. EE has raised the question so the answer can be applied to it.

First, however, must come discussion of a passage that gives good grounds to think that the EE mss. That is why it is a human thing. This page was last edited on 18 Decemberat Find it on Scholar.