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...
I don't think that a weak teleological view is in conflict with the fact that in NE 1.1 Aristotle is merely starting with an endoxa (generally accepted) type...
1104b3-13: [1] An index of our dispositions [hexeôn] is afforded by the pleasure or pain that accompanies our actions. A man is temperate if he abstains from ...
1104b3-1105a16: III. An index of our dispositions is afforded by the pleasure or pain that accompanies our actions. A man is temperate if he abstains from...
I'm trying to find a certain text where I remember Aristotle saying that a view is strong if the cause that it posits predicts many phenomena successfully - in...
1105a26-1105b7: [An objection: isn't virtue like a technê, if you can do it, that's the proof that you do have the excellence. Th.] IV. [1] A difficulty may...
1105b7-18: [4] Thus although actions are entitled just and temperate when they are such acts as just and temperate men would do, the agent is just and...
In defining virtue/evil, Aristotle begins by saying what it is not: it's not in the passion category since passions at the core are not something we choose to...
1106a14-1106b28: [1] But it is not enough merely to define virtue generically as a disposition; we must also say what species of disposition it is. [2] It must...
Some comparative philosophy: There seems to be a great similarity between Aristole's (384-322 B.C.) and Mencius' (Confucian, 380-289 B.C.) view of the Mean,...
1106b29-1107a27: [14] Again, error is multiform (for evil is a form of the unlimited, as in the old Pythagorean imagery, and good of the limited), whereas...
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