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  1. Aristotle on Brutishness.John Thorp - 2003 - Dialogue 42 (4):673-.
    Aristotle’s treatment of brutishness in the Nicomachean Ethics is very brief: a couple of paragraphs in the first chapter of Book VII, and most of Chapter 5 of the same book, together with some glancing references in Chapter 6. Commentators standardly give these passages short shrift indeed, if they do not ignore them altogether. In antiquity Aspasius commented on the Ethics, but, by great ill luck, his commentary on the first half of Book 7 is lost. A twelfth- or thirteenth-century (...)
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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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  • Explanation and teleology in Aristotle's Philosophy of Nature.Mariska Elisabeth Maria Philomena Johannes Leunissen - unknown
    This dissertation explores Aristotle’s use of teleology as a principle of explanation, especially as it is used in the natural treatises. Its main purposes are, first, to determine the function, structure, and explanatory power of teleological explanations in four of Aristotle’s natural treatises, that is, in Physica (book II), De Anima, De Partibus Animalium (including the practice in books II-IV), and De Caelo (book II). Its second purpose is to confront these findings about Aristotle’s practice in the natural treatises with (...)
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  • Aristotle's Ethics.Michael Pakaluk - 2018 - In Sean D. Kirkland & Eric Sanday (eds.), A Companion to Ancient Philosophy. Evanston, Illinois: Northwestern University Press. pp. 374–392.
    This chapter contains sections titled: Goodness is Goal‐like Criteria of an Ultimate Good A Particular Activity in Accordance with Virtue The Systematic Examination of the Virtues The Activity of Speculative Wisdom Conclusion Bibliography.
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  • Psyche as the Principle and Cause of Life in Aristotle.Martin F. Meyer - 2012 - Peitho 3 (1):115-142.
    Biology is the most extensive field in the Corpus Aristotelicum. In his fundamental work De anima, Aristotle tries to fix the borders of this life science. The term ψυχή has a twofold explanatory status. On the one hand, ψυχή is understood as a principle of all living beings. On the other hand, it is understood as a cause of the fact that all living beings are alive. The paper is divided into three sections. The first part shows why Aristotle discusses (...)
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  • ¿Una imagen dualista en el De Anima de Aristóteles?Jorge Mittelmann - 2014 - Quaderns de Filosofia 1 (2).
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  • The Education of the Emotions.John White - 1984 - Journal of Philosophy of Education 18 (2):233-244.
    John White; The Education of the Emotions, Journal of Philosophy of Education, Volume 18, Issue 2, 30 May 2006, Pages 233–244, https://doi.org/10.1111/j.1467-97.
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  • Commentary on Nightingale.Maud H. Chaplin - 1996 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 12 (1):59-70.
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  • Activiteit, Beweging En Geluk Bij Aristoteles.Dirk Jos Leys - 2001 - Bijdragen 62 (1):42-67.
    It is much debated whether Aristotle’s conception of happiness includes all valuable goods or only intellectual activity of a certain kind . Our analysis of movement and activity yields a number of distinguishing features to which the eulogy for contemplation in EN X, 6-8 is referring. Moreover, good practice has the same ontological features as producing, certainly not a candidate for happiness. Man has many powers that can be actualised in their limit of perfection, but only one is an activity (...)
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  • Aristotle on equality and market exchange.Scott Meikle - 1991 - Journal of Hellenic Studies 111:193-196.
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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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