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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The case is raised in effect in the later discussion of a judge who makes a wrong award ba4: The Great Ethics of Aristotle. In fact Harlfinger has A as well as D immediately following Urb.
EE has raised the question so the answer can be applied to it.
For there are some for whom it is not possible to have an excess of eudema, as the gods perhaps, and others, the incurably bad, for whom no share can be of any benefit but it all harms them, and others for whom a share up to a point is beneficial. Are both opposite sc.
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Is all being wronged involuntary as all wronging is involuntary? 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. Kb then is plausibly seen as having here suffered a contamination of traditions that properly are separate. It also resolves all the questions in the EE list, at least to the same extent, namely of showing that euudemia wronged is always involuntary.
Eudemische Ethik Darmstadt, In general they tend to make the common books more like the rest of EE than less like it. But the change at the very end is in EE alone. In addition some are eghica extensive or consistent enough to be independently significant: First will come some general comments about the nature of the stylistic differences to be found between the EE tradition euedmia the EN tradition and what, if anything, these stylistic differences tell us about the former tradition in contrast with the latter.
Although the two works cover much the same ground, the Nicomachean Ethics is better known; the poor manuscript tradition of the Eudemian Ethics has made correct translation and interpretation of the text extremely difficult.
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Aristotle – Ethica Eudemia [Hardback]
The EE version would seem thus to be downplaying the person having and stressing the person distributing. 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.
But why Aristotle would suddenly use a poetic Greek at this point in his text is hard to fathom had the scribe recently been copying or reading Homer and unconsciously lapsed into a Homeric word? Ashburner knew of Urb.
But if it is possible to wrong oneself the condition the EE version adds eudenia the question it asksthen perhaps Eyhica has wronged himself, and willingly, in taking the smaller share. The point of the passage seems to be that questions of justice and injustice only arise in the case of goods that people can share too much or too little of. They have, so to say, learnt in whatever state they are therewith to be content, for their aim is worship of the god and neither excess nor deficiency can impede such worship.
Is some being wronged voluntary and some involuntary? A first thing to note here is that since Harlfinger has A deriving from Urb. So there will, by parity of analysis, be three in eucemia case of wronging: Not because they do not need a certain amount, but because, however much or little they happen eudemla have, they act virtuously — neither debased if they have too little, nor elated if they have too much.
Then there is a section concerning kalokagathiathe beautiful and good nobility of a gentleman, a virtue which implies all the moral virtues as well as good fortune. One case in point, which Ashburner mentions but strangely does not weigh,14 is at b8, where the text from EN mss.
His analysis of this second D, and earlier of A, leads him to suggest that the archetype had become in parts illegible from the time that B and C copied it, and so lacunae in A and D reflect the intervening deterioration of the archetype. EN has not raised the question so the answer will not be applied to it. The gods can have an excess did they need it for they are in bliss and there is no limit to what is freely available.
Catalog Record: Magna moralia ; Ethica eudemia ; De | Hathi Trust Digital Library
Kb maverick here anyway combines the readings and does not make sense. That the EE version adds nothing of legislative relevance is clear also from the fact that the discussion in the next lines which are the same in both the EE and the EN versions answers the EE and EN list of options in one and the same way and without express discussion of the excluded members.
The changes are slight but they produce an interesting difference of division in the two lists: Simpson – – Classical Quarterly 63 2: The up and down look to reflect the up and down nature of the political or practical life that it is happy and virtuous and noble, but secondarily so, EN book Find it on Scholar.
In the EN version the gods cannot have too much and the bad cannot have too little. For to my fellow academic, David Eudemiia. In the EN version, by contrast, the meaning is that the political just is both natural and legal.
The fact, however, that Ashburner anticipated Harlfinger is not the real value of his articles, which is rather that they contain, first, reviews of the relative merits of the respective mss. Aristotle also stresses the notion of moral intention and the importance of virtue of character. The likely answer will be that the shift of focus eudemla to remind or confirm for the reader that, in the list of options given earlier in the EE versionethhica wronging and being wronged are at issue and not just being wronged as in the EN version.
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