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Aristotle on the Perfect Life [Book Review]

Philosophy and Phenomenological Research 55 (3):731-734 (1995)

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What is ‘the best and most perfect virtue’?Samuel H. Baker - 2019 - Analysis 79 (3):387-393.details We can clarify a certain difficulty with regard to the phrase ‘the best and most perfect virtue’ in Aristotle’s definition of the human good in Nicomachean Ethics I 7 if we make use of two related distinctions: Donnellan’s attributive–referential distinction and Kripke’s distinction between speaker’s reference and semantic reference. I suggest that Aristotle is using the phrase ‘the best and most perfect virtue’ attributively, not referentially, and further that even though the phrase may refer to a specific virtue (semantic reference), (...) Download Export citation Bookmark 1 citation
A Friend Being Good and One’s Own in Nicomachean Ethics 9.9.Mika Perälä - 2016 - Phronesis 61 (3):307-336.details This paper reconsiders Aristotle’s arguments inNicomachean Ethics9.9 concerning the claim that a virtuous friend is naturally desirable. The paper demonstrates that a virtuous friend, according to Aristotle, is naturally desirable not only because he is good, but also because he is one’s own. Although the two are different ways of being desirable, the paper shows that Aristotle takes being one’s own to consist in a distinctive kind of being good. This enables him to extend the grounds of virtue-friendship beyond the (...) Download Export citation Bookmark
What Aristotelian Decisions Cannot Be.Jozef Müller - 2016 - Ancient Philosophy 36 (1):173-195.details I argue that Aristotelian decisions (προαιρέσεις) cannot be conceived of as based solely on wish (βούλησις) and deliberation (βούλευσις), as the standard picture (most influentially argued for in Anscombe's "Thought and Action in Aristotle", in R. Bambrough ed. New Essays on Plato and Aristotle. London: Routledge, 1965) suggests. Although some features of the standard view are correct (such as that decisions have essential connection to deliberation and that wish always plays a crucial role in the formation of a decision), Aristotelian (...) Download Export citation Bookmark 3 citations
Aristotle’s Golden Mean: Its Implications for the Doping Debate.Jung Hyun Hwang & R. Scott Kretchmar - 2010 - Journal of the Philosophy of Sport 37 (1):102-121.details Download Export citation Bookmark
Good Luck, Nature, and God: Aristotle's Eudemian Ethics 8.2.Filip Grgić - 2019 - Res Philosophica 96 (4):471-493.details In this paper I argue that the basic form of good luck (eutuchia) that Aristotle identifies in his Eudemian Ethics 8.2 is the divine good luck, which is not also natural good luck, as is commonly assumed by interpreters. The property of being lucky is neither a primitive nor a natural property, nor such that it is based on some natural property, but a property bestowed by god. Hence, the only satisfactory explanation of good luck must be theological. Furthermore, I (...) Download Export citation Bookmark
Aristotle on Self-Sufficiency, External Goods, and Contemplation.Marc Gasser-Wingate - 2020 - Archiv für Geschichte der Philosophie 102 (1):1-28.details Aristotle tells us that contemplation is the most self-sufficient form of virtuous activity: we can contemplate alone, and with minimal resources, while moral virtues like courage require other individuals to be courageous towards, or courageous with. This is hard to square with the rest of his discussion of self-sufficiency in the Ethics: Aristotle doesn't generally seek to minimize the number of resources necessary for a flourishing human life, and seems happy to grant that such a life will be self-sufficient despite (...) Download Export citation Bookmark 4 citations

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