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  1. Aristotle's Ethics and the Crafts: A Critique.Thomas Peter Stephen Angier - unknown
    This dissertation is a study of the relation between Aristotle’s ethics and the crafts (or technai). My thesis is that Aristotle’s argument is at key points shaped by models proper to the crafts, this shaping being deeper than is generally acknowledged, and philosophically more problematic. Despite this, I conclude that the arguments I examine can, if revised, be upheld. The plan of the dissertation is as follows – Preface: The relation of my study to the extant secondary literature; Introduction: The (...)
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  • The Peculiar Function of Human Beings.Richard Kraut - 1979 - Canadian Journal of Philosophy 9 (3):467 - 478.
    The passage I will discuss in this paper, one of the best known in the Aristotelian corpus, occurs in Book I chapter 7 of the Nicomachean Ethics, and concerns the ergon, i.e. the function, of human beings. Aristotle argues that we have a function, that our happiness consists in fulfilling it, and that this function must be idion, i.e. it must be peculiar to us. On this basis, he asserts that our function cannot consist in being alive, nourishment, growth, or (...)
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  • Reason and Motivation in Aristotle.Stephen D. Hudson - 1981 - Canadian Journal of Philosophy 11 (1):111 - 135.
    Everyone knows what it is to feel a conflict between a ‘non-rational’ desire and reason, as e.g., when we want a second dish of ice cream but think it would be unwise to take it. In such cases we commonly think of our desires as unreasonable: they prompt us to perform some action contrary to our deliberations. Nevertheless, most of us assume that reason can move us: that simply recognizing an act as the most reasonable thing to do gives us (...)
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  • The Lysis on Loving One's Own.David K. Glidden - 1981 - Classical Quarterly 31 (01):39-59.
    Cicero, Lucullus 38: ‘…non potest animal ullum non adpetere id quod accommodatum ad naturam adpareat …’ From earliest childhood every man wants to possess something. One man collects horses. Another wants gold. Socrates has a passion for companions. He would rather have a good friend than a quail or a rooster. In this way, Socrates begins his interrogation of Menexenus. He then congratulates Menexenus and Lysis for each having what he himself still does not possess. How is it that one (...)
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  • Hypocrisy After Aristotle.Béla Szabados & Eldon Soifer - 1998 - Dialogue 37 (3):545-.
    RésuméCet article examine diverses façons d'exploiter l'éthique aristotélicienne pour rendre compte philosophiquement de l'hypocrisie. Aristote lui-même n'apas dit grand chose d'explicite à ce sujet, mais nous nous employons à identifier et à scruter les passages qui sont les plus pertinents pour un traitement distinctif de l'hypocrisie, élucidant en cours de route un certain nombre de confusions à propos d'Aristote. Nous envisageons divers domaines d'émotion et d'action qui pourraient fournir un lieu propre au vice de l'hypocrisie, ceux en particulier de l'engagement (...)
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  • Aristotle's Ethics and Plato's Republic: A Structural Comparison.Francis Sparshott - 1982 - Dialogue 21 (3):483-500.
    The paper demonstrates a fifteen-point structural correspondence between plato's "republic" and aristotle's "nicomachean ethics". The more interesting points of correspondence are discussed, as are the three passages in each work that have no analogue in the other, and that are not explained by aristotle's dealing with politics in a different work. Possible explanations of this detailed correspondence are considered.
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  • Phenomenology and the Incest Taboo.Peter Hadreas - 2002 - Journal of Phenomenological Psychology 33 (2):203-222.
    It is argued that traditional functional explanations of the incest taboo do not sufficiently supply causal conditions. It is widely acknowledged that the incest taboo, although universal among human societies, is largely a feature of human behavior. Husserl's investigations of intentionality are introduced to supply the particularly human element by which the taboo may be understood. So as to illumine the contrast between the conflicting intentionalities, a classical Aristotelian contrast between eros and parent/ child philia is drawn. Parent/child philia and (...)
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  • Human nature and virtue in Mencius and Xunzi: An Aristotelian interpretation.Yu Jiyuan - 2005 - Dao: A Journal of Comparative Philosophy 5 (1):11-30.
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  • Aristotle's Bad Advice about Becoming Good.Howard J. Curzer - 1996 - Philosophy 71 (275):139 - 146.
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  • The unity of the virtues in Aristotle and confucius.Sang-Im Lee - 1999 - Journal of Chinese Philosophy 26 (2):203-223.
    Thesis (Ph. D.)--University of Hawaii at Manoa, 1995.
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  • The doctrine of the mean.Charles M. Young - 1996 - Topoi 15 (1):89-99.
    English translation, with Chinese source text, of a seminal Chinese classic.
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  • The education of the emotions.John White - 1984 - Journal of Philosophy of Education 18 (2):233–244.
    A critical discussion of R S Peters' account of emotions and their place in education.
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