Traditional interpretations of Aristotle’s theory of perception mainly focus on uncovering the underlying mechanisms that are at stake when perceivers are affected by sensible qualities. Investigating the nature of sense perception is one of Aristotle’s main worries and one that he explicitly relates to the question of its causes (e. g.Sens. 436a16–17, 436b9) and its ends (e. g.de An. 434a30 ff.). Therefore I suggest that, in order to fully explain Aristotle’s view of perceptual phenomena, the possibilities, the constraints, and the (...) goals defined by the embodied and situated engagement of perceivers with the external world must be taken into account. Accordingly, in this paper, I provide an affective reading of Aristotle’s theory of perception. I shall ask what, in addition to functioning sense organs and appropriate response mechanisms, the perceiver contributes to perceptual content. Specifically, I propose to shed light on the significance of perceptual experience for the perceiver and I aim to show that, according to Aristotle, one’s biological and personal qualities are perceptually relevant, meaning that they underpin perception, rather than coming into play after perception has occurred and its objects have been discerned. The paper is divided into two parts, respectively dealing with sensory affections and more complex affective phenomena. As regards the domain of primal sense perception, I will focus on smell as a representative example: since Aristotle identifies it as the least developed of human sensory faculties, it will serve as a revealing illustration of how sense perception is informed and qualified by what, drawing on contemporary philosophical terminology, I will call ‘perceptual interests’, viz. the affective sense of what is at stake in the living being’s interaction with the environment. I will then proceed to consider the way more complex affective phenomena underpin perception by examining the case of emotions and that of virtues of character. By showing how perception is affectively inflected and how emotion is rooted in perception’s bodily nature, I aim to sketch out the general lines along which I believe that the Aristotelian theory of perception should be approached. (shrink)

This book provides a balanced and accessible introduction to Aristotle's Nicomachean Ethics. It carefully and comprehensively follows the thread of Aristotle’s argument and sheds light on topics that all too often receive little attention or are entirely ignored in the existing textbooks (such as self-control, legislative science and the legislator, the life of the money-maker, craft-knowledge, comprehension, and beastliness). Its objective is not only to offer an academically reliable presentation of Aristotle’s Ethics but to also defend Aristotle’s main tenets—or, at (...) least, to present them in their most defensible form. It places the Nicomachean Ethics within the study of ethics generally; students are invited to understand Aristotle’s claims in the light of, or in contrast to, other ethical theories or their own intuitions about ethical matters. It follows the reader of the Nicomachean Ethics in action, registering questions, expectations and progress within an insightful exegesis of Aristotle's philosophical argument. It is replete with pedagogical tools including examples from our concrete everyday experience, paintings, films, and literature, end of chapter summaries, internet resources, suggestions for further reading, study questions, and essay questions. (shrink)

Aristotle tells us that in order to develop virtue, one needs to come to love and hate the right sorts of things. However, his description of the virtuous person clearly privileges love to hate. It is love rather than hate that is the main driving force of a good life. It is because of her love of knowledge, truth and beauty that the virtuous person organizes her life in a certain way and pursues these rather than other things (such as (...) pleasure). When hate comes into the picture, it is merely an unavoidable consequence of loving those noble and beautiful things. The virtuous person hates things that are contrary to her values, but does not concentrate on them, much less constructs her life in the pursuit of their destruction. But why privilege love over hate in this way? Why could not a good (happy) and virtuous life be a life driven primarily by hate (in particular, one aimed at eradicating what one (correctly) considers shameful and evil)? Without appealing to any consequences or harmful effects that hate might have on other People, the paper gives two answers to this question. First, allowing hate (rather than love) to dominate one’s life would undermine the right relationship between the two parts of the soul (the rational and the non-rational one) that Aristotle recognizes. Virtue involves establishing the right kind of internal ordering of one’s soul and this cannot be done if one’s soul is dominated by hate. Second, hate has negative cognitive effects insofar as it renders one insensitive to the beauty of human nature and behavior and actively precludes one from acquiring knowledge and understanding. Accordingly, if a good life is a life that involves virtue and knowledge, a life fueled by hate cannot but fall short of that ideal. (shrink)

The question raised in this chapter is why Aristotle portrays the bad person as being in a miserable state. It is argued that the bad person suffers from a mental conflict, which consists of a clash between two different kinds of desire, and that fulfilling one of the desires violates values that she also desires. But in contrast to the akratic person, the bad person has no proper conception of the good. Nevertheless, although the bad person may succeed in achieving (...) what she thinks is good, she feels miserable not only on account of failing to fulfil her desire for the truly good life, but also on account of doing things that she finds degrading for her. (shrink)

This book presents a novel interpretation of Aristotle's account of how shame instils virtue, and defends its philosophical import. Shame is shown to provide motivational continuity between the actions of the learners and the virtuous dispositions that they will eventually acquire.

One of three basic types of desire, claims Aristotle, is thumos (‘spirit,’ ‘passion,’ ‘heart,’ ‘anger,’ ‘impulse’). The other two are epithumia (‘appetite’) and boulêsis (‘wish,’ ‘rational desire’). Yet, he never gives us an account of thumos; it has also received relatively little scholarly attention. I argue that thumos has two key features. First, it is able to cognize what I call ‘social value,’ the agent’s own perceived standing relative to others in a certain domain. In human animals, shame and honor (...) are especially important manifestations of social value. Second, thumos provides non-rational motivation to pursue what affirms the agent’s social value and avoid what denies it. Interpretations that hold thumos just is anger, or that its object is the fine (kalon), I argue, are mistaken. My account also explains the role of thumos in moral education. In a virtuous agent thumos will be affectively attuned to the correct social rankings; it will take the practically wise, the lovers of the fine, or moral exemplars, as authorities. (shrink)

RESUMEN Recientes intentos por conectar la ética y la biología aristotélicas marcan una suerte de continuidad entre el carácter de los animales no racionales y de los seres humanos, de modo tal que en la descripción de los caracteres de los animales no racionales puede identificarse el punto de partida biológico del propio ser humano en el desarrollo de su carácter moral. En este artículo, propongo señalar los límites de este tipo de lectura, ya que, entendida de cierto modo, ella (...) implica una continuidad entre la normatividad natural y la normatividadpráctica propia de un naturalismo fundacionalista que no puede atribuirse a Aristóteles. En conexión con ello, sostengo que el concepto de virtud natural no es un concepto natural, sino ético, tal que sólo cobra sentido en el marco de la normatividad práctica; la virtud natural, en este sentido, no forma parte de una explicación genética de la virtud sino de un análisis que va del todo a las partes, de acuerdo al cual ella no es anterior sino posterior a la virtud ética. ABSTRACT A recent trend in Aristotelian scholarship tries to link ethics and biology. Within these attempts, some sort of continuity between the character of non-rational animals and that of human beings has been proposed, so that the starting point ofmoral development could be identified in Aristotle’s description of animal’s character. In this article I argue that this reading should strongly qualified, for understood in some ways it entails a sort of continuity between natural normativity and practical normativity that belongs to an Archimedean ethical naturalism, which cannot be reconstructed from Aristotle’s writings. Connected to this, I argue that the concept of natural virtue is not a natural concept, but an ethical one that only makes sense from within the realm of practical normativity; natural virtue, thus understood, is not part of a genetic explanation of virtue, but emerges from a conceptual whole-part analysis. In this manner, natural virtue is no prior, but posterior to ethical virtue. (shrink)

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 (...) decisions sometimes must include non-rational desires such as appetite. Consequently, any exegetical account of Aristotle’s notion of decision must be able to accommodate this feature. (shrink)

At EN VII.6 1149a24-b3, Aristotle offers an argument for the conclusion that akrasia due to thumos is less shameful than akrasia due to epithumia. The reasoning in this argument is obscure, for Aristotle makes two claims in particular that are difficult to understand; first, that in some way thumos “hears” reason when it leads to akrasia, and second, that thumos responds to what it hears “as if having syllogized” to a conclusion about how to act. This paper argues that previous (...) attempts to understand these two points have failed. It offers an account of the first difficult claim, but concludes there is not enough material in the text to determine what Aristotle means when he says thumos responds “as if having syllogized”. Nevertheless, the paper ends by offering an account of this remark that is Aristotelian in inspiration, even though it admittedly goes beyond anything that can be gleaned from the text. (shrink)

_ Source: _Volume 60, Issue 1, pp 60 - 87 Aristotle invokes a specifically human desire, namely wish, to provide a teleological explanation of the pursuit of the specifically human good in terms of virtuous activity. Wish is a basic, unreasoned desire which, independently of other desires, or evaluative attitudes, motivates the pursuit of the human good. Even a person who pursues what she mistakenly believes to be good is motivated by wish for what in fact is good, although she (...) is oblivious of it. (shrink)

_ Source: _Volume 63, Issue 3, pp 229 - 256 I argue that, for Aristotle, akratic actions are against one’s general commitment to act in accordance with one’s correct conception of one’s ends overall. Only some akratic actions are also against one’s correct decision to perform a particular action. This thesis explains Aristotle’s views on impetuous _akrasia_, weak _akrasia_, stubborn opinionated action and inverse _akrasia_. In addition, it sheds light on Aristotle’s account of practical rationality. Rational actions are coherent primarily (...) with one’s commitments to one’s conception of the good and only secondarily with one’s decisions to perform a particular action. (shrink)

In anticipation of updating annotated bibliographies on Aristotle’s Ethics and Politics for Oxford Bibliography Online, I have sought to keep a running tabulation of all books, edited collections, translations, and journal articles which are primarily devoted to Aristotle’s ethical and political writings (including their historical reception but excluding neo–Aristotelian virtue ethics). In general, criteria for inclusion in this bibliography are that the work be: (1) publication in a peer–reviewed or academic/university press between 2011–2020; (2) “substantially” devoted to one of Aristotle’s (...) ethical or political works (e.g., Pol, EN, EE, MM, Athenian Constitution, Protrepticus); and/or (3) devoted to ethical or political concepts examined elsewhere in Aristotle’s corpus (e.g., Rhetoric, Poetics, zoological treatises, etc.). I encourage scholars to alert me about published works that I have omitted or listed incorrectly. (shrink)

According to Aristotle there may be times when the virtuous person is justified in taking revenge. Many commentators claim that revenge, on Aristotle’s account, aims at restoring the honor and reputation of the avenger, but I will show that this cannot be why the virtuous person seeks revenge. I argue, instead, that the virtuous person seeks revenge when she is slighted in order to prove her worth. Aristotle claims that we slight those we think are neither good nor bad nor (...) capable of producing good or bad things. Although the virtuous person will ignore most slights, Aristotle thinks there may be times when even a virtuous person will have to take revenge in order to prove her worth, not because she is insecure or requires honors, but because she cannot function to the best of her abilities within her society if those she interacts with fail to recognize her worth. (shrink)

The paper defends three claims about Aristotle’s theory of uncontrolled actions (akrasia) in NE 7.3. First, I argue that the first part of NE 7.3 contains the description of the overall state of mind of the agent while she acts without control. Aristotle’s solution to the problem of uncontrolled action lies in the analogy between the uncontrolled agent and people who are drunk, mad, or asleep. This analogy is interpreted as meaning that the uncontrolled agent, while acting without control, is (...) still in possession of her knowledge but she is unable to use it as knowledge due to the temporary disablement of her reason by appetite. Due to this disablement, the uncontrolled agent is temporarily unable to be motivated to act by her knowledge and acts merely on her appetite. Second, I argue that the second part of NE 7.3 provides an analysis of the particular mental state from which the uncontrolled action issues. Its central passage is a description of the uncontrolled agent’s state of mind before the uncontrolled action and not, as it has been traditionally understood, a description of her state of mind during the uncontrolled action. Third, I argue that, on Aristotle’s view, the transition from the state before the uncontrolled action to the state in which the agent already acts without control does not involve any psychological state that would constitute the agent’s choice to abandon her decision and give in to her desires but proceeds on a purely physiological level. (shrink)