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Divine Activity and Human Life

Rhizomata 5 (2):210-238 (2017)

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  1. Aristotle and the Complete Life.Paul Farwell - 1995 - History of Philosophy Quarterly 12 (3):247 - 263.
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  • Morality: an introduction to ethics.Bernard Williams - 1972 - New York,: Harper & Row.
    In Morality Bernard Williams confronts the problems of writing moral philosophy, and offers a stimulating alternative to more systematic accounts which seem nevertheless to have left all the important issues somewhere off the page.
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  • The Meaning of Bios in Aristotle's Ethics and Politics.David Keyt - 2014 - In Pierre Destrée & Marco Antônio Zingano (eds.), Theoria: Studies on the Status and Meaning of Contemplation in Aristotle's Ethics. Louvain-La-Neuve: Peeters Press.
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  • The Ethics of Aristotle.Alexander Aristotle & Grant - 1857 - John W. Parker and Son.
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  • Practices of Reason: Aristotle's Nicomachean Ethics.C. D. C. Reeve - 1992 - Oxford, GB: Oxford University Press.
    This book provides an exploration of the epistemological, metaphysical, and psychological foundations of the Nicomachean Ethics. Rejecting current orthodoxy, this book argues that scientific-knowledge (episteme) is possible in ethics, that dialectic and understanding (nous) play essentially the same role in ethics as in an Aristotelian science, and that the distinctive role of practical wisdom (phronēsis) is to use the knowledge of universals provided by science, dialectic, and understanding so as best to promote happiness (eudaimonia) in particular circumstances and to ensure (...)
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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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  • Die Theorie des Guten in Aristoteles' "Nikomachischer Ethik".Philipp Brüllmann - 2010 - De Gruyter.
    Aristoteles' Ethik basiert auf der These, dass sich Güter als Strebensziele begreifen lassen. Die vorliegende Arbeit soll dabei helfen, diese These besser zu verstehen. Sie untersucht die Voraussetzungen und die Konsequenzen der teleologischen Konzeption des Guten. Der Gemeinplatz von der Aristotelischen "Strebensethik" wird neu beleuchtet. Als Ausgangspunkt dient eine genaue Lektüre der ersten Kapitel der Nikomachischen Ethik. Hier wird deutlich, dass Aristoteles einer teleologischen Güterkonzeption kritischer gegenübersteht, als üblicherweise angenommen wird. Die Gleichsetzung von Gütern und Zielen bietet zwar den Zugang (...)
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  • 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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  • The Ethics of Aristotle.J. Burnet - 1900 - Methuen.
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  • The good man and the good for man in Aristotle's ethics.Kathleen V. Wilkes - 1978 - Mind 87 (348):553-571.
    It is notorious that Aristotle gives two distinct and seemingly irreconcilable versions of man's eudaimonia in the Nicomachean Ethics. These offer conflicting accounts not only of what the good man should do, but also of what it is good for a man to do. This paper discusses the incompatibility of these two pictures of eudaimonia, and explores the extent to which the notions of 'the life of a good man' and 'the life good for a man' can be successfully united (...)
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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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  • Aristotle’s Function Argument.Jennifer Whiting - 1988 - Ancient Philosophy 8 (1):33-48.
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  • Moral knowledge and its methodology in Aristotle.J. Donald Monan - 1968 - Oxford,: Clarendon P..
    This critical examination of the rights of private property contrasts two types of arguments about rights: those based on historical entitlement, and those based on the importance of property to freedom. The text explores the concept of ownership, and the relation between property and equality.
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  • Human Happiness and the Role of Philosophical Wisdom in the Nicomachean Ethics.Thomas P. Sherman - 2002 - International Philosophical Quarterly 42 (4):467-492.
    Aristotle describes human happiness as a life of virtuous activity in Book One of the Nicomachean Ethics but as a life of contemplative activity and a life of ethically virtuous activity in Book Ten. In which kind of life does Aristotle ultimately believe that happiness consists? The answer lies in the role of philosophical wisdom within ethically virtuous activity. I argue that philosophical wisdom has a dual role: its exercise is the end of ethically virtuous activity and the virtue by (...)
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  • The place of contemplation in Aristotle's nicomachean ethics.Amelie Oksenberg Rorty - 1978 - Mind 87 (347):343-358.
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  • Ηθοποιια.M. D. Reeve - 1969 - The Classical Review 19 (01):63-.
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  • Aristotle and the ideal life.Gavin Lawrence - 1993 - Philosophical Review 102 (1):1-34.
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  • Eudaimonia and Self-sufficiency in the Nicomachean Ethics.Robert Heinaman - 1988 - Phronesis 33 (1):31-53.
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  • La contemplation humaine selon Aristote.John Dudley - 1982 - Revue Philosophique De Louvain 80 (47):387-413.
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  • The Supremely Happy Life in Aristotle's Nicomachean Ethics.Howard J. Curzer - 1991 - Apeiron 24 (1):47.
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  • Criteria for Happiness in Nicomachean Ethics I 7 and X 6–8.Howard J. Curzer - 1990 - Classical Quarterly 40 (2):421-432.
    In I 7 Aristotle lays down criteria for what is to count as human happiness. Happiness for man is self-sufficient, complete without qualification, peculiar to humans, excellent, and best and most complete. Many interpreters agree that in X 6–8 Aristotle uses these along with other criteria to disqualify the life of amusement and rank one happy life above another.
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  • Contemplation and happiness: A reconsideration.John M. Cooper - 1987 - Synthese 72 (2):187 - 216.
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  • The use of `man's function' in Aristotle.Stephen Clark - 1972 - Ethics 82 (4):269-283.
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  • Aristotle on Well-Being and Intellectual Contemplation.David Charles - 1999 - Aristotelian Society Supplementary Volume 73:205-242.
    [David Charles] Aristotle, it appears, sometimes identifies well-being with one activity, sometimes with several, including ethical virtue. I argue that this appearance is misleading. In the Nicomachean Ethics, intellectual contemplation is the central case of human well-being, but is not identical with it. Ethically virtuous activity is included in human well-being because it is an analogue of intellectual contemplation. This structure allows Aristotle to hold that while ethically virtuous activity is valuable in its own right, the best life available for (...)
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  • Ethics with Aristotle.Sarah Broadie - 1991 - New York: Oxford University Press.
    In this incisive study Sarah Broadie gives an argued account of the main topics of Aristotle's ethics: eudaimonia, virtue, voluntary agency, practical reason, akrasia, pleasure, and the ethical status of theoria. She explores the sense of "eudaimonia," probes Aristotle's division of the soul and its virtues, and traces the ambiguities in "voluntary." Fresh light is shed on his comparison of practical wisdom with other kinds of knowledge, and a realistic account is developed of Aristototelian deliberation. The concept of pleasure as (...)
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  • Aristotle's Elusive Summum Bonum.Sarah Broadie - 1999 - Social Philosophy and Policy 16 (1):233-251.
    The philosophy of Aristotle remains a beacon of our culture. But no part of Aristotle's work is more alive and compelling today than his contribution to ethics and political science — nor more relevant to the subject of the present volume. Political science, in his view, begins with ethics, and the primary task of ethics is to elucidate human flourishing. Aristotle brings to this topic a mind unsurpassed in the depth, keenness, and comprehensiveness of its probing.
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  • Ethik und Naturphilosophie: Bemerkungen zu Aristoteles' Ergon-Argument (EN I 6).Philipp Brüllmann - 2012 - Archiv für Geschichte der Philosophie 94 (1):1-30.
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  • The Role of the Ergon Argument in Aristotle’s Nicomachean Ethics.Deborah Achtenberg - 1989 - Ancient Philosophy 9 (1):37-47.
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  • Aristotle on eudaimonia.J. L. Ackrill - 1975 - London: Oxford University Press.
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  • Spectacles of Truth in Classical Greek Philosophy: Theoria in its Cultural Context.Andrea Wilson Nightingale - 2004 - Cambridge University Press.
    In fourth-century Greece, the debate over the nature of philosophy generated a novel claim: that the highest form of wisdom is theoria, the rational 'vision' of metaphysical truths. This 2004 book offers an original analysis of the construction of 'theoretical' philosophy in fourth-century Greece. In the effort to conceptualise and legitimise theoretical philosophy, the philosophers turned to a venerable cultural practice: theoria. In this practice, an individual journeyed abroad as an official witness of sacralized spectacles. This book examines the philosophic (...)
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  • Aristotle's theology.Leo Elders - 1972 - Assen,: Van Gorcum.
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  • The Fragility of Goodness: Luck and Ethics in Greek Tragedy and Philosophy.Martha C. Nussbaum - 1987 - Phronesis 32 (1):101-131.
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  • Competing ways of life and ring-composition in NE x 6-8.Thornton Lockwood - 2014 - In Ronald Polansky (ed.), The Cambridge Companion to Aristotle’s Nicomachean Ethics. Cambridge, UK: pp. 350-369.
    The closing chapters of Aristotle’s Nicomachean Ethics x are regularly described as “puzzling,” “extremely abrupt,” “awkward,” or “surprising” to readers. Whereas the previous nine books described—sometimes in lavish detail—the multifold ethical virtues of an embodied person situated within communities of family, friends, and fellow-citizens, NE x 6-8 extol the rarified, god-like and solitary existence of a sophos or sage (1179a32). The ethical virtues that take up approximately the first half of the Ethics describe moral exempla who experience fear fighting for (...)
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  • Is Aristotelian happiness a good life or the best life?Stephen A. White - 1990 - Oxford Studies in Ancient Philosophy 8:103-44.
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  • Aristotle's Inclusivism.Roger Crisp - 1994 - Oxford Studies in Ancient Philosophy 12:111-136.
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  • Kinesis vs. Energeia: A much-read passage in (but not of) Aristotle's Metaphysics.Myles F. Burnyeat - 2008 - Oxford Studies in Ancient Philosophy 34:219-291.
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  • Reason and Human Good in Aristotle.John M. Cooper - 1978 - Mind 87 (346):277-281.
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  • On an Alleged Contradiction in Aristotle's Nicomachean Ethics.Michael Pakaluk - 2002 - Oxford Studies in Ancient Philosophy 22:201-19.
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  • Aristotle on Function and Virtue.Christine M. Korsgaard - 1986 - History of Philosophy Quarterly 3 (3):259 - 279.
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  • Wisdom, Philosophy, and Happiness: On Book X of Aristotle's Ethics.Ronna Burger - 1990 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 6:289-307.
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