1099b10-17: IX. It is this that gives rise to the question whether happiness is a thing that can be learnt, or acquired by training, or cultivated in some...
1099b18-25: [4] And also on our view it will admit of being widely diffused, since it can be attained through some process of study or effort by all persons...
1099b25-28: [7] Light is also thrown on the question by our definition of happiness, which said that it is a certain kind of activity of the soul; whereas the...
1099b28-32: [8] This conclusion [that happiness depends on us and not on fortune-Rackham]moreover agrees with what we laid down at the outset; for we stated...
1099b32-1100a5: [9] We have good reasons therefore for not speaking of an ox or horse or any other animal as being happy, because none of these is able to...
Possibly the problem is the distinction between someone being "happy" and "happiness." Anyone for a time can be happy, but only the man of true virtue can be...
1100a5-1100a14: [11] For many reverses and vicissitudes of all sorts occur in the course of life, and it is possible that the most prosperous man may encounter...
This obscure section is made clearer with Gauthier & Jolif's light: "Le sens commun proclame que le mort est hors d'atteinte des maux, et en même temps il...
1100a31-1100b7: [6] But let us go back to our former difficulty, for perhaps it will throw light on the question we are now examining. [1100a10: Are we then to...
What I find perplexing in such a text is that Aristotle is playing on two registers at the same time: Virtue as moral action (value), referring to the 4...
1100b22-33: [12] But the accidents of fortune are many and vary in degree of magnitude; and although small pieces of good luck, as also of misfortune, clearly...
1100b33-1101a13: [13] And if, as we said, a man's life is determined [kuriai] by his activities [energeiai], no supremely happy man can ever become miserable. ...
1101a14-21: [15] May not we then confidently pronounce that man happy who realizes complete goodness in action [kat' aretên teleian], and is adequately ...
Gauthier & Jolif continue to see this as Aristotle's gently ironic view of "accepted beliefs"[doxais] about happiness after death. The crucial phrase is...
1101b10-21: [1] These questions being settled, let us consider whether happiness is one of the things we praise [epainetôn] or rather one of those that we...
Aristotle repeats some definitions and clarifies them, distinguishing: virtue, virtuous activity, happiness. Th. *** 1101b23-1102a4: [4] But if praise belongs...
... growth, ... In fact this is why Alasdair MacIntyre, in After Virtue, thinks that we can't use Aristotle's ethics as such anymore, because we no longer...
1102a5-13 (as usual in Rackham's translation on Pereus): [1] But inasmuch as happiness is a certain activity of soul in conformity with perfect virtue, it is...
Division of the soul: Rational/irrational One of the parts of the irrational soul is the nutritive one, that Aristotle believes is a basic life potential and...
1102b13-28: [15] But there also appears to be another element [phusis] in the soul, which, though irrational [alogos], yet in a manner participates in rational...
1102a13-26: [5] Now the goodness that we have to consider is clearly human virtue, since the good or happiness which we set out to seek is human good and human...
1102b33-1103a10: [18] Thus we see that the irrational part [alogon], as well as the soul as a whole, is double. One division of it, the vegetative [phutikon],...
1103a14-b2: [1] Virtue being, as we have seen, of two kinds, intellectual and moral, intellectual virtue is for the most part both produced and increased by ...
Virtues are produced by learning to perform good actions, this will presumably lead to a virtuous state, which is itself a potential state for the production...
First Aristotle accepts the common idea that a moral act requires following a "right priniciple", only to add that there is little "exact precision possible in...
Just found it one of my favorite Parisian bookshopS (La Procure in the Quartier Latin), it is remarkably clear: PIERRE MÉTIVIER (Collège universitaire...
1104a11-27: II.[6] First of all then we have to observe, that moral qualities are so constituted as to be destroyed by excess and by deficiency--as we see is...
The process of learning the virtues appears to be a form of behavioral conditioning: a good moderate behavior is taught and then finally reproduced by the...
I'm quite stunned to gradually discover the teleological undertones of the grand axioms of Book I: ... (praxis) and pursuit (prohairesis), is thought to aim at...
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