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By Jon Miller

Aristotle's Nicomachean Ethics is likely one of the most vital moral treatises ever written, and has had a profound impact at the next improvement of ethics and ethical psychology. This selection of newly-commissioned essays, written by means of either senior and more youthful students within the box, offers an intensive and shut exam of the paintings. The essays handle a vast variety of matters together with the compositional integrity of the Ethics, the character of wish, the price of feelings, happiness, and the virtues. the result's a quantity with a purpose to problem and enhance the scholarship at the Ethics, developing new methods of viewing and appreciating the paintings for all students of Aristotle.

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Extra resources for Aristotle's Nicomachean Ethics: A Critical Guide

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After Vasiliou, Christopher Shields explores the third of Corcilius’s three threads. Or rather, half of it, for in this paper Shields is just interested in pleasure. Shields opens with Elizabeth Anscombe’s accusation that pleasure “reduced Aristotle to babble” since “he both wanted pleasure to be identical with and to be different from the activity that it is pleasure in” (Anscombe quoted in Shields, Chapter 8). This is a serious charge, Shields allows, and it is seriously mistaken. So far from being babble, Shields thinks Introduction 19 that Aristotle’s view of pleasure “is well motivated, and entirely feasible” (Shields, below).

E. to justify the introduction of a topic. Here are the main instances: It seems, too, that anyone who exercises true governance (ho kat’ aletheian politikos) is especially diligent about virtue, since his aim is to make his citizens into good men, men who are obedient to the laws. 13, 1102a7–10) We said as well that happiness is an activity of the soul, and if that is how things are, clearly anyone who practices sound governance needs to have some kind of knowledge of the parts of the soul [that is, in order to know about the virtues].

But can an even more satisfactory basis of unity be identified? The following approach seems to have some merit. E. E. in its entirety. That is, let us see whether there is a coherence of the whole resembling the coherence of its lengthiest and most important part. E. 13 through the end of vi. 13. Aristotle begins the exposition of that chapter, as we saw in two quota­tions above, by setting down the preliminary idea that, since happiness is defined as activity in accordance with virtue, then, to determine what happiness is, and how to achieve it, virtue needs to be investigated more thoroughly.

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