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  1. The Non-kinetic Origins of Aristotle's Concept of Ἐνέργεια.Santiago Chame - forthcoming - Apeiron.
    In this paper, I argue that Aristotle was already aware in his earlier texts of the fundamental distinction between motion and activity and of the criterion which structures this contrast. Moreover, I will present textual evidence which suggests that Aristotle’s original concept of ἐνέργεια applies primarily to activities which contain their ends in themselves, and not to motions, which are different from their ends.
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  2. Virtue and Contemplation in Eudemian Ethics 8.3.Roy C. Lee - 2025 - Oxford Studies in Ancient Philosophy 64:95–137.
    This paper argues that in Eudemian Ethics 8.3, virtue’s mean between excess and deficiency is defined by the standard of promoting the most contemplation. Promotion is indirect and constrained by virtue’s other essential features. The chapter’s apparent restriction of the standard to actions concerning natural goods actually serves a dialectical, not a restrictive, purpose. This paper proposes to unify the chapter’s argumentative arc.
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  3. The Medical Background and Inductive Basis of Aristotle’s Doctrine of the Mean.Monte Ransome Johnson - 2024 - In Hynek Bartoš & Vojtěch Linka, Aristotle reads Hippocrates. Boston: Brill. pp. 351-374.
    Two arguments in Eudemian Ethics 2 that are crucial to Aristotle’s definition of moral virtue as a mean state contain claims that Aristotle says are clear by induction. In these contexts, he explicitly appeals to examples coming from arts and sciences like gymnastic training and medicine for evidence. But Aristotle does not here, or elsewhere (at least in any extant work), including the parallel arguments in the Nicomachean Ethics, actually supply or discuss the evidence that makes these inductive arguments clear. (...)
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  4. «Αρετή» και «σπουδαίος πολίτης» στα Ηθικά Ευδήμεια του Αριστοτέλη (Virtue and Virtuous Citizen in Aristotle's Eudemian Ethics).Tasioula Angelike - 2023 - Dissertation, University of Ioannina
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  5. Complete Life in the Eudemian Ethics.Hilde Vinje - 2023 - Apeiron: A Journal for Ancient Philosophy and Science 53 (2):299–323.
    In the Eudemian Ethics II 1, 1219a34–b8, Aristotle defines happiness as ‘the activity of a complete life in accordance with complete virtue’. Most scholars interpret a complete life as a whole lifetime, which means that happiness involves virtuous activity over an entire life. This article argues against this common reading by using Aristotle’s notion of ‘activity’ (energeia) as a touchstone. It argues that happiness, according to the Eudemian Ethics, must be a complete activity that reaches its end at any and (...)
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  6. The Function Argument in the Eudemian Ethics.Roy C. Lee - 2022 - Ancient Philosophy 42 (1):191-214.
    This paper reconstructs the function argument of Aristotle’s Eudemian Ethics 2.1. The argument seeks to define happiness through the method of division; shows that the highest good is better than all four of the goods of the soul, not only two, as commentators have thought; and unlike the Nicomachean argument, makes the highest good definitionally independent of the human function.
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  7. Neither Virtue Nor Vice: Akratic and Enkratic Values in and beyond the Eudemian Ethics.Jozef Müller - 2022 - In Giulio Di Basilio, Investigating the Relationship Between Aristotle's Eudemian and Nicomachean Ethics. New York, NY: Issues in Ancient Philosophy. pp. 137-155.
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  8. Gli eph'hemin e l'involontario nell'Etica Eudemia: gli aspetti giuridici e sociali della responsabilità morale in Aristotele.Flavia Farina - 2020 - Dissertation, Università Degli Studi Roma Tre
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  9. O que é "verdadeiro, mas não esclarecedor" segundo a Ética Eudêmia.Raphael Zillig - 2017 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 20:231-254.
    In Eudemian Ethics I 6, Aristotle describes the progress of the ethical investigation as a drift from a) what is true but not clarifying to b) what is true and clarifying. The drift from a) to b) is usually interpreted as the overcome of a first obscure and confused grasp of the subject by a more accurate and reliable account. In this paper, I claim that the understanding of the methodological role of a) depends upon its dissociation from the notions (...)
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  10. Agency and Responsibility in Aristotle's Eudemian Ethics.Jozef Müller - 2015 - Phronesis: A Journal for Ancient Philosophy 60 (2):206-251.
    I defend two main theses. First, I argue that Aristotle’s account of voluntary action focuses on the conditions under which one is the cause of one’s actions in virtue of being (qua) the individual one is. Aristotle contrasts voluntary action not only with involuntary action but also with cases in which one acts (or does something) due to one’s nature (for example, in virtue of being a member of a certain species) rather than due to one’s own desires (i.e. qua (...)
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  11. Phainomena e explicação na Ética Eudêmia de Aristóteles.Raphael Zillig - 2014 - In Zillig Raphael, Conocimiento, ética y estética en la Filosofía Antigua: Actas del II Simposio Nacional de Filosofía Antigua. Asociación Argentina de Filosofía Antigua. pp. 330-336.
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  12. O "Melhor" no âmbito da ação humana – Ética Eudêmia I 8.Raphael Zillig - 2012 - Dissertatio 36:299-316.
    Neste trabalho, pretendemos investigar como deve ser compreendida a questão “o que é o melhor?”, enunciada por Aristóteles no início de Ética Eudêmia I 8. Pretendemos, com isso, determinar quais são as suposições a partir das quais Aristóteles aborda essa pergunta em I 8, qual o tipo de resposta que a ela deve ser fornecida e como essa questão insere-se na investigação desenvolvida nos capítulos anteriores. Sustentaremos que, em I 8, Aristóteles pretende dar continuidade à tarefa que é iniciada em (...)
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