BLWith new text and full apparatus criticusThe Eudemian Ethics was one of two ethical treatises which Aristotle wrote on the subject of ethica or `matters to do. Donor challenge: Your generous donation will be matched 2-to-1 right now. Your $5 becomes $15! Dear Internet Archive Supporter,. I ask only. Note: Ethica eudemia and de virtutibus et vitiis are translated by J. Solomon. Physical Description: xxiii, p. ; 23 cm. Locate a Print Version: Find in a library .
|Published (Last):||8 April 2009|
|PDF File Size:||8.78 Mb|
|ePub File Size:||12.65 Mb|
|Price:||Free* [*Free Regsitration Required]|
The plausible explanation is that the mss. We may further conclude, then, that where the EE mss.
A first thing to note here is that since Harlfinger has A deriving from Urb. Since Kb and the EE mss.
Aristotle – Ethica Eudemia [Hardback]
There are three in the EN version about being wronged: In the end the style is intelligible but only after extra puzzling out. And it is answered. Justice by way of likeness will then perhaps be the same thing for particular justice is like general or legal justice in that it exists in relation to anotheror perhaps it is the justice found in the household, which is discussed shortly.
However, the EE version might answer the puzzle more directly because it also raises it again, if obliquely, while the EN version does not.
R. R. Walzer & J. M. Mingay (eds.), Ethica Eudemia – PhilPapers
This extra philosophical interest in the EE version is perhaps confirmed eudemiq the way the answer is given, for while the answer is the same, the way it is rthica is not. A first part of the answer would seem to be that the question about distributor and haver is implied by the case of Glaucon and Diomedes, if one imagined the distribution to be made not by them but by some third person as judge.
Adjecto de Virtutibus Et Vitiis Libello. Bekker initiated the practice of printing the common books only in NE and not also EE. It is named for Eudemus of Rhodesa pupil of Aristotle who may also have had a hand in editing the final work.
The answer, if there is one, would seem to be precisely that the EE version is not considering the voluntariness or involuntariness of being wronged by itself, but rather the relation of its voluntariness or involuntariness to the voluntariness or euemia of wronging. They will not suffer damage from excess, for they will never misuse it, and there is no need for any balancing out, for goods will never be limited.
Eudemian Ethics – Wikipedia
Combining eidemia two, therefore, will again give three options: The third passage confirms the same fact. There is strictly no conflict between saying first that something is preferable in itself, second that it is not preferable naturally, and third that it is noble. They would seem to be the semi-divine philosophers of Eude,ia 8. Conclusion On the basis of the above considerations, the overall conclusion to draw would seem to be that the text of the common books as the mss.
The upshot will be to endorse the latter of his two general judgments and to cast some doubt on the former. Now EN in its last book returns to the question of regimes and ends with a discussion of legislation and becoming a legislator that leads into the Politics.
In the EN version the gods cannot have too much and the bad cannot have too little. But the EE version expressly talks about being harmed by someone doing wrong and not just, as in the EN version, by someone doing a harm voluntarily. For the one is natural and the other legal: The difference in this interpretation is that the division does not concern being wronged by itself but being wronged and wronging together. So NE does not bother with them. The Eudemian Ethics is shorter than the Nicomachean Ethicseight books as opposed to ten, and some of its most interesting passages are mirrored in the latter.
First, however, must come discussion of a passage that gives good grounds to think that the EE mss.
EE, by contrast, moves from saying that honor and the like are not preferable in themselves, to saying that they are not naturally preferable but in between, to saying, or allowing, that they are not noble but just good.
Housman at University College, London: Click here to sign up.
There is no like up and down in EE, for there is no up and sudemia in the philosophical or theoretical life or in a life devoted to worship of the god EE book 8. So if a contrast is still preserved, though changed, what is the reason and eudfmia of the change? Within that life honor and wealth and victory are preferable in themselves, at least up to the point the political life needs.
Log In Sign Up. A second part of the answer would seem to be that the question is related to the other question about wronging oneself, for if the distributor happens also to be one of the parties and he distributes more to the other than to himself, then he would be wronging himself.
We are not compelled, therefore, to regard the textual variants in the EE eudeia as scribal errors. The ethics and down look to reflect the up and down nature of the political or practical life that it is happy and virtuous and noble, but secondarily so, EN book This entry has no external links. Ethics books Works by Aristotle. Murphy, am I myself much indebted for his drawing to my attention an article published in by Walter Ashburner, 2 who had uncovered this fact about four EE mss.
The question, then, turns rather on whether the different readings make sense in their contexts, for if so scribal error will cease to eudsmia the only, or the only plausible, explanation.
Beyond that point, or where even the political life must ultimately be directed to what is beyond it the contemplation of the godthey take on a different complexion.