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Practices of Reason: Aristotle's Nicomachean Ethics

C. D. C. Reeve

Oxford, GB: Oxford University Press (1992)

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Internal Needs, Endoxa and the Truth: An Aristotelian Approach to the Popular Screenplay.Daniel McInerny - 2013 - Film-Philosophy 17 (1):281-295.details Robert McKee, in his widely-esteemed screenwriting manual, Story , speaks of storytelling in general, and the screenplay in particular, as 'the creative demonstration of truth.' But what could it mean to think of the screenplay as a 'demonstration,' that is, as an argument? In this article I explore this question, taking my cue from McKee's own description of screenplay narrative as 'dramatized dialectical debate.' McKee's reference to dialectic suggests a connection to the dialectical inquiries in Aristotle's major treatises, especially the (...) Download Export citation Bookmark
Questing for Happiness: Augmenting Aristotle with Davidson?Daniel D. Hutto - 2004 - South African Journal of Philosophy 32 (4):383–393.details Drawing heavily on Aristotle, Tabensky attempts to establish ‘an ethic that flows from the very structure of our being’, but he also calls on Davidson’s arguments about the essentially social character of rationality to shore up Aristotle’s claim that we are essentially social beings. This much of his project, I argue is successful. However Tabensky takes this a step further and proposes a pluralist ethic on the grounds that a ‘fully’ or ‘properly’ instantiated account of the ‘ideal’ conditions for rationality (...) Download Export citation Bookmark
Divine Activity and Human Life.Jakub Jirsa - 2017 - Rhizomata 5 (2):210-238.details The following article is a contribution to the rich debate concerning happiness or fulfilment (eudaimonia) in Aristotle’s Nicomachean Ethics. It argues that eudaimonia is theōria in accordance with what Aristotle repeatedly says in Book X of the Nicomachean Ethics. However, happy life (eudaimōn bios) is a complex way of life which includes not only theoretical activity but also the exercising of other virtues including the so-called moral or social ones. The article shows that Aristotle differentiates between eudaimonia on the one (...) Download Export citation Bookmark 3 citations
Does Moral Virtue Require Knowledge? A Response to Julia Driver.Michael Jeffrey Winter - 2012 - Ethical Theory and Moral Practice 15 (4):533 - 546.details A long-standing tenet of virtue theory is that moral virtue and knowledge are connected in some important way. Julia Driver attacks the traditional assumption that virtue requires knowledge. I argue that the examples of virtues of ignorance Driver offers are not compelling and that the idea that knowledge is required for virtue has been taken to be foundational for virtue theory for good reason. I propose that we understand modesty as involving three conditions: 1) having genuine accomplishments, 2) being aware (...) Download Export citation Bookmark 8 citations
La problemática general del método en Aristóteles.Germán Meléndez Acuña - 2001 - Estudios de Filosofía (Universidad de Antioquia) 23:65-86.details Este trabajo presenta lo que para la mayoría de los intérpretes de Aristóteles, que se ocupan del asunto del método en su obra, constituye el principal problema a resolver. Se trata del problema de determinar la relación existente entre la concepción aristotélica de ciencia demostrativa, consignada en los Analíticos Segundos, y la praxis investigativa de Aristóteles en sus diferentes tratados científicos, una praxis que los intérpretes dan frecuentemente en describir como dialéctica. Download Export citation Bookmark
The Ethics of Ontology: Rethinking an Aristotelian Legacy.Christopher P. Long - 2004 - State University of New York Press.details A novel rereading of the relationship between ethics and ontology in Aristotle. Download Export citation Bookmark 7 citations

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