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  1. The Aristotelian ethics: a study of the relationship between the Eudemian and Nicomachean ethics of Aristotle.Anthony Kenny - 1978 - Oxford [Eng.]: Clarendon Press.
    A study of the relationship between the Eudemian and Nichomachean Ethics of Aristotle.
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  • Socrates: Ironist and Moral Philosopher.Gregory Vlastos - 1991 - Ithaca, N.Y.: Cambridge University Press.
    This long-awaited study of the most enigmatic figure of Greek philosophy reclaims Socrates' ground-breaking originality. Written by a leading historian of Greek thought, it argues for a Socrates who, though long overshadowed by his successors Plato and Aristotle, marked the true turning point in Greek philosophy, religion and ethics. The quest for the historical figure focuses on the Socrates of Plato's earlier dialogues, setting him in sharp contrast to that other Socrates of later dialogues, where he is used as a (...)
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  • Aristotle’s Conception of Τò Καλόυ.Kelly Rogers - 1993 - Ancient Philosophy 13 (2):355.
    All the virtues, Aristotle says, are undertaken for the sake of the noble ("to kalon"). Curiously, however, he offers no direct account of this concept, despite its role as the end ("telos") of virtue. Fortunately, two patterns of usage in Aristotle's ethical discourse offer a means to clarification. Aristotle is found to link nobility jointly with his conceptions of appropriateness and praiseworthiness. An examination of these usage- patterns is found not only to elucidate Aristotle's view of nobility, moreover, but to (...)
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  • Aristotle’s Conception of Τò Καλόυ.Kelly Rogers - 1993 - Ancient Philosophy 13 (2):355-371.
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  • Actuality, Potentiality and De Anima II.5.Robert Heinaman - 2007 - Phronesis 52 (2):139-187.
    Myles Burnyeat has argued that in De Anima II.5 Aristotle marks out a refined kind of alteration which is to be distinguished from ordinary alteration, change of quality as defined in Physics III.1-3. Aristotle's aim, he says, is to make it clear that perception is an alteration of this refined sort and not an ordinary alteration. Thus, it both supports his own interpretation of Aristotle's view of perception, and refutes the Sorabji interpretation according to which perception is a composite of (...)
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  • Eudaimonia, External Results, and Choosing Virtuous Actions for Themselves.Jennifer Whiting - 2002 - Philosophy and Phenomenological Research 65 (2):270-290.
    Aristotle’s requirement that virtuous actions be chosen for themselves is typically interpreted, in Kantian terms, as taking virtuous action to have intrinsic rather than consequentialist value. This raises problems about how to reconcile Aristotle’s requirement with (a) the fact that virtuous actions typically aim at ends beyond themselves (usually benefits to others); and (b) Aristotle’s apparent requirement that everything (including virtuous action) be chosen for the sake of eudaimonia. I offer an alternative interpretation, based on Aristotle’s account of loving a (...)
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  • Uneasy Virtue.C. Swanton - 2003 - Mind 112 (447):533-536.
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  • Virtues of the Mind: An Inquiry into the Nature of Virtue and the Ethical Foundations of Knowledge.William P. Alston - 1996 - Philosophical and Phenomenological Research 60 (1):197-201.
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  • 18. The Good Man and the Good for Man in Aristotle's Ethics.Kathleen V. Wilkes - 1980 - In Amélie Rorty (ed.), Essays on Aristotle’s Ethics. University of California Press. pp. 341-358.
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  • Human Nature and Intellectualism in Aristotle.Jennifer Whiting - 1986 - Archiv für Geschichte der Philosophie 68 (1):70-95.
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  • Eudaimonia, external results, and choosing virtuous actions for themselves.Jennifer Whiting - 2002 - Philosophy and Phenomenological Research 65 (2):270-290.
    Aristotle's requirement that virtuous actions be chosen for themselves is typically interpreted, in Kantian terms, as taking virtuous action to have intrinsic rather than consequentialist value. This raises problems about how to reconcile Aristotle's requirement with (a) the fact that virtuous actions typically aim at ends beyond themselves (usually benefits to others); and (b) Aristotle's apparent requirement that everything (including virtuous action) be chosen for the sake of eudaimonia. I offer an alternative interpretation, based on Aristotle's account of loving a (...)
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  • Socrates, ironist and moral philosopher.Gregory Vlastos - 1991 - Ithaca, N.Y.: Cornell University Press.
    Putnam discusses each of the fifteen odes found in the book, studying the work both as a whole and as a series of interactive units.
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  • Review of Moral Particularism (ed. Brad Hooker and Margaret Little). [REVIEW]Pekka Väyrynen - 2002 - Philosophical Review 111 (3):478-483.
    This is a short review of Moral Particularism, ed. Brad Hooker and Margaret Little (Oxford University Press, 2002).
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  • The Structure of Aristotelian Happiness:Aristotle on the Human Good. Richard Kraut.T. H. Irwin - 1991 - Ethics 101 (2):382-.
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  • Nicomachean Ethics.C. C. W. Taylor - 1988 - Philosophical Review 97 (2):247.
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  • Notes on the Nichomachean Ethics of Aristotle.J. Stewart - 1893 - Philosophical Review 2:120.
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  • From morality to virtue.Michael Slote - 1992 - New York: Oxford University Press. Edited by Roger Crisp & Michael A. Slote.
    In this book, Slote offers the first full-scale foundational account of virtue ethics to have appeared since the recent revival of interest in the ethics of virtue. Slote advocates a particular form of such ethics for its intuitive and structural advantages over Kantianism, utilitarianism, and common-sense morality, and he argues that the problems of other views can be avoided and a contemporary plausible version of virtue ethics achieved only by abandoning specifically moral concepts for general aretaic notions like admirability and (...)
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  • Review of Nancy Sherman: The Fabric of Character: Aristotle's Theory of Virtue[REVIEW]C. D. C. Reeve - 1990 - Ethics 100 (4):894-895.
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  • The fabric of character: Aristotle's theory of virtue.Nancy Sherman - 1989 - New York: Oxford University Press.
    Most traditional accounts of Aristotle's theory of ethical education neglect its cognitive aspects. This book asserts that, in Aristotle's view, excellence of character comprises both the sentiments and practical reason. Sherman focuses particularly on four aspects of practical reason as they relate to character: moral perception, choicemaking, collaboration, and the development of those capacities in moral education. Throughout the book, she is sensitive to contemporary moral debates, and indicates the extent to which Aristotle's account of practical reason provides an alternative (...)
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  • The structure of Aristotle's ethical theory: Is it teleological or a virtue ethics?Gerasimos Santas - 1996 - Topoi 15 (1):59-80.
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  • Dilemmas.Gilbert Ryle - 1954 - Cambridge [Eng.]: University Press.
    These two puzzles were classic if academic examples of the dilemmas Professor Ryle is concerned with.
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  • Aristotle on loving another for his own sake.Kelly Rogers - 1994 - Phronesis 39 (3):291-302.
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  • Aristotle’s Conception of Τò Καλόυ.Kelly Rogers - 1993 - Ancient Philosophy 13 (2):355-371.
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  • In Defense of an Alternative View of the Foundation of Aristotle's Moral Theory.Timothy Roche - 1992 - Phronesis 37 (1):46-84.
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  • Actuality, Potentiality and De Anima II.5.Robert Heinaman - 2007 - Phronesis 52 (2):139 - 187.
    Myles Burnyeat has argued that in De Anima II.5 Aristotle marks out a refined kind of alteration which is to be distinguished from ordinary alteration, change of quality as defined in Physics III.1-3. Aristotle's aim, he says, is to make it clear that perception is an alteration of this refined sort and not an ordinary alteration. Thus, it both supports his own interpretation of Aristotle's view of perception, and refutes the Sorabji interpretation according to which perception is a composite of (...)
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  • States, Activities and Performances.Timothy C. Potts & C. C. W. Taylor - 1965 - Aristotelian Society Supplementary Volume 39 (1):65-102.
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  • Virtue Ethics: A Misleading Category?Martha C. Nussbaum - 1999 - The Journal of Ethics 3 (3):163-201.
    Virtue ethics is standardly taught and discussed as a distinctive approach to the major questions of ethics, a third major position alongside Utilitarian and Kantian ethics. I argue that this taxonomy is a confusion. Both Utilitarianism and Kantianism contain treatments of virtue, so virtue ethics cannot possibly be a separate approach contrasted with those approaches. There are, to be sure, quite a few contemporary philosophical writers about virtue who are neither Utilitarians nor Kantians; many of these find inspiration in ancient (...)
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  • Right Reason in Plato and Aristotle: On the Meaning of Logos.Jessica Moss - 2014 - Phronesis 59 (3):181-230.
    Something Aristotle calls ‘right logos’ plays a crucial role in his theory of virtue. But the meaning of ‘logos’ in this context is notoriously contested. I argue against the standard translation ‘reason’, and—drawing on parallels with Plato’s work, especially the Laws—in favor of its being used to denote what transforms an inferior epistemic state into a superior one: an explanatory account. Thus Aristotelian phronēsis, like his and Plato’s technē and epistēmē, is a matter of grasping explanatory accounts: in this case, (...)
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  • Aristotle, Almost Entirely. [REVIEW]Ben Morison - 2007 - Phronesis 52 (2):239-249.
    Notes on recent books about Aristotle, including Hendrik Lorenz, The Brute Within.
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  • De Anima II 5.M. F. Burnyeat - 2002 - Phronesis 47 (1):28 - 90.
    This is a close scrutiny of "De Anima II 5", led by two questions. First, what can be learned from so long and intricate a discussion about the neglected problem of how to read an Aristotelian chapter? Second, what can the chapter, properly read, teach us about some widely debated issues in Aristotle's theory of perception? I argue that it refutes two claims defended by Martha Nussbaum, Hilary Putnam, and Richard Sorabji: (i) that when Aristotle speaks of the perceiver becoming (...)
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  • Aristotle's Philosophy of Action. [REVIEW]Alfred R. Mele - 1986 - Noûs 20 (4):562-565.
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  • Aristotle and Egoism.Dennis McKerlie - 1998 - Southern Journal of Philosophy 36 (4):531-555.
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  • Virtue and Reason.John Mcdowell - 1979 - The Monist 62 (3):331-350.
    1. Presumably the point of, say, inculcating a moral outlook lies in a concern with how people live. It may seem that the very idea of a moral outlook makes room for, and requires, the existence of moral theory, conceived as a discipline which seeks to formulate acceptable principles of conduct. It is then natural to think of ethics as a branch of philosophy related to moral theory, so conceived, rather as the philosophy of science is related to science. On (...)
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  • 19. The Role of Eudaimonia in Aristotle's Ethics.John McDowell - 1980 - In Amélie Rorty (ed.), Essays on Aristotle’s Ethics. University of California Press. pp. 359-376.
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  • The Mean Relative to Us.Stephen Leighton - 1992 - Apeiron 28 (4):67-78.
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  • Particularism in Aristotle’s Nicomachean Ethics.Uri D. Leibowitz - 2013 - Journal of Moral Philosophy 10 (2):121-147.
    In this essay I offer a new particularist reading of Aristotle’s Nicomachean Ethics. I argue that the interpretation I present not only helps us to resolve some puzzles about Aristotle’s goals and methods, but it also gives rise to a novel account of morality—an account that is both interesting and plausible in its own right. The goal of this paper is, in part, exegetical—that is, to figure out how to best understand the text of the Nicomachean Ethics. But this paper (...)
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  • Happiness and the Structure of Ends.Gabriel Richardson Lear - 2009 - In Georgios Anagnostopoulos (ed.), A Companion to Aristotle. Oxford, UK: Wiley‐Blackwell. pp. 385–403.
    This chapter contains sections titled: The Good Conceived as an End The Good as a Convergent End The Meaning of “Eudaimonia” Happiness vs. the Happy Life The Finality Criterion The Self‐sufficiency Criterion Inclusivism The Shape of the Happy Life Concluding Remarks Notes Bibliography.
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  • Happy Lives and the Highest Good: An Essay on Aristotle's "Nicomachean Ethics".Gabriel Richardson Lear - 2005 - Princeton University Press.
    Gabriel Richardson Lear presents a bold new approach to one of the enduring debates about Aristotle's Nicomachean Ethics: the controversy about whether it coherently argues that the best life for humans is one devoted to a single activity, namely philosophical contemplation. Many scholars oppose this reading because the bulk of the Ethics is devoted to various moral virtues--courage and generosity, for example--that are not in any obvious way either manifestations of philosophical contemplation or subordinated to it. They argue that Aristotle (...)
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  • Aristotle on moral virtue and the fine.Gabriel Richardson Lear - 2006 - In Richard Kraut (ed.), The Blackwell Guide to Aristotle's Nicomachean Ethics. Oxford, UK: Blackwell. pp. 116–136.
    The prelims comprise: To Kalon as Effective Teleological Order The Visibility of the Fine Pleasure and Praise The Value of the Fine Conclusion Acknowledgments Notes References Further reading.
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  • Aristotle on the Human Good.Richard Kraut - 1989 - Princeton University Press.
    Aristotle's Nicomachean Ethics, which equates the ultimate end of human life with happiness, is thought by many readers to argue that this highest goal consists in the largest possible aggregate of intrinsic goods. Richard Kraut proposes instead that Aristotle identifies happiness with only one type of good: excellent activity of the rational soul. In defense of this reading, Kraut discusses Aristotle's attempt to organize all human goods into a single structure, so that each subordinate end is desirable for the sake (...)
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  • Aristotle's definition of motion.L. A. Kosman - 1969 - Phronesis 14 (1):40-62.
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  • The Aristotelian Ethics: A Study of the Relationship between the Eudemian and Nicomachean Ethics of Aristotle.Stephen R. L. Clark - 1979 - Philosophical Quarterly 29 (117):356-358.
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  • In Defense of the Primacy of the Virtues.Jason Kawall - 2009 - Journal of Ethics and Social Philosophy 3 (2):1-21.
    In this paper I respond to a set of basic objections often raised against those virtue theories in ethics which maintain that moral properties such rightness and goodness (and their corresponding concepts) are to be explained and understood in terms of the virtues or the virtuous. The objections all rest on a strongly-held intuition that the virtues (and the virtuous) simply must be derivative in some way from either right actions or good states of affairs. My goal is to articulate (...)
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  • Dilemmas.Abraham Kaplan & Gilbert Ryle - 1955 - Philosophical Review 64 (4):644.
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  • Situationism and Virtue Ethics on the Content of Our Character.Rachana Kamtekar - 2004 - Ethics 114 (3):458-491.
    In this article, I argue that the character traits conceived of and debunked by situationist social psychological studies have very little to do with character as it is conceived of in traditional virtue ethics. Traditional virtue ethics offers a conception of character far superior to the one under attack by situationism; in addition to clarifying the differences, I suggest ways in which social psychology might investigate character on the virtue ethics conception. Briefly, the so‐called character traits that the situationist experiments (...)
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  • Aristotle: The Nicomachean Ethics. [REVIEW]Abraham Edel - 1952 - Journal of Philosophy 49 (14):484-485.
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  • Aristotle on Becoming Virtuous by Doing Virtuous Actions.Marta Jimenez - 2016 - Phronesis 61 (1):3-32.
    Aristotle ’s claim that we become virtuous by doing virtuous actions raises a familiar problem: How can we perform virtuous actions unless we are already virtuous? I reject deflationary accounts of the answer given in _Nicomachean Ethics_ 2.4 and argue instead that proper habituation involves doing virtuous actions with the right motive, i.e. for the sake of the noble, even though learners do not yet have virtuous dispositions. My interpretation confers continuity to habituation and explains in a non-mysterious way how (...)
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  • Review: Aristotelian Actions. [REVIEW]T. H. Irwin - 1986 - Phronesis 31 (1):68 - 89.
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  • Review: The Structure of Aristotelian Happiness. [REVIEW]T. H. Irwin - 1991 - Ethics 101 (2):382 - 391.
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  • Aristotelian Actions. [REVIEW]T. H. Irwin - 1986 - Phronesis 31 (1):68-89.
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