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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Simpson – – Transaction Publishers. But we do not have to suppose error here, for this passage, like the previous two, display the same feature, namely a de- emphasizing of the political and legislative interest. In particular, readings from Kb should not be introduced into EN texts of the common books unless strictly required to make grammatical sense.
Justice by way of likeness will then perhaps be the same thing for particular justice is like general or legal justice in that it exists in relation to anotheror perhaps it is the justice found in the household, which is discussed shortly.
The EE version would seem thus to be downplaying the person having and stressing the person distributing.
As for the EN reading an initial oddity is why one of the two things to discuss is the question about the distributor and the haver, since it was not raised before whereas the question about whether one can wrong oneself was raised before ab1and answered before b There is nevertheless a certain going up and down involved. Accordingly we should perhaps print modern texts of EE and EN each with the common books according to their separate traditions.
Of course, if they vary, they need not always be the one or the other always both the same or always both opposite ; they might sometimes be the same and sometimes opposite. As to his treatment of C, he was following his own view of its relative worth, as well as his sense that, where A and B agreed, the chances of C disagreeing were slim.
They still draw a distinction between necessary things and non-necessary things that cause pleasure, but, unlike the EN version, they do not identify these non-necessary things victory, honor, wealth, and the like with things preferable in themselves.
Aristotle also stresses the notion of moral intention and the importance of virtue of character. The EE division, then, read in this way, produces a reasonable logical sense. The third passage confirms the same fact. The Great Ethics of Aristotle.
The EE version, by contrast, may be formalized, at least initially, as follows: Housman at University College, London: This relation is puzzling. He holds that D is a very poor copy of B he dismisses it for purposes of collationthat ABC are derived from a common archetype,9 that A despite its faults is more faithful to the archetype than B, that B is more faithful to it than C, that BC are nevertheless closely allied, that B has a source for the exclusively Eudemian books which C in particular lacks.
Because while preferable for most men most of the time, they are not preferable for the semi-divine philosopher, who prefers the contemplation of the god instead and limits all other preferable goods to that purpose EE 8.
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For while this substance is fundamentally the same, there are passages where the textual variants suggest a deliberate difference of focus or intention. First, however, must come discussion of a passage that gives eudmeia grounds to think that the EE mss. Ashburner knew of Urb.
Ethics books Works by Aristotle. One does a wrong thing but not as wrong, for one did not choose it and do it as wrong. However, if that stemma is in need of any adjustment,16 then the extensive collations given by Ashburner in his articles contain some of the evidence needed to carry it out.
Is being wronged either all voluntary or all involuntary, as all wronging is voluntary? Nevertheless legislators can still rightly regard them as preferable in themselves in the context of legislation, and so in the context of EN, where the political life is a happy life, though a secondary one EN The translator for the Loeb edition, Harris Rackham, states in the Introduction to that edition that “in some places The Eudemian Ethics is fuller in expression or more discursive than The Nicomachean Ethics.
Murphy, am I myself much indebted for his drawing to my attention an article published in by Walter Ashburner, 2 who had uncovered this fact about four EE mss. This association seems bizarre because Aristotle has just argued that wronging is always voluntary.
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. Log In Sign Up.
Aristotle – Ethica Eudemia [Hardback]
But it says nothing, or nothing expressly, about the relation of the involuntariness of being wronged to the involuntariness eudemiw voluntariness of wronging.
The plausible explanation is that the mss. Why then does the EE listing of options here speak of wronging as if it could be eudemi Conclusion On the basis of the above considerations, the overall conclusion to draw would seem to be that the text of the common books as the mss.
We need not, then, dismiss the verbal differences between the EN and EE manuscripts as scribal error in one or other or both.