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 .
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So is the equitable man not a case of someone who wrongs himself? Aristotle has here finished his eudwmia on political justice, both in EE and EN, and turns next to distinguish how one does a just or unjust thing in order to be oneself just or unjust.
Modern editions of EE do not include these books and editions of EN have other mss. This EE division is repetitions since option 3 is already included under option 2.
However, a couple of lines later, at a, honor with children and parents is listed among things naturally noble and good, which seems a better fit with EN.
That is why it is a human thing.
Book VII is concerning eude,ia, discussed in greater length and detail in the Nicomachean Ethics than it is here. Woods, Aristotle’s Eudemian Ethics: The person who suffers the wrong is perhaps harmed for he suffers a lossbut he is not strictly speaking wronged.
Aristotle – Ethica Eudemia [Hardback]
And is it all this way or all that way as also wrong doing is, or eethica voluntary, or is the one voluntary and the other involuntary? From Wikipedia, the free encyclopedia. Science Logic and Mathematics.
The answer given is that being wronged is always involuntary, which is the first option, or the first part of the first option, in both lists. Or as the text has it Generally agreed to be spurious. A third article, published in ,5 is about a ms. The changes are slight but they produce an interesting difference eudemiaa division in the two lists: Both say rather that it is variable but on an initial natural basis. 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.
This extra philosophical interest in the EE version is perhaps confirmed by the way the answer is given, for while the answer is the same, the way it is expressed is not. As to his treatment ethicca C, he was following his own view of its relative eudejia, as well as his sense that, where A and B agreed, the chances of C disagreeing were slim. Here, next, are some longer passages containing simplification that, while clear in sense, is not immediately clear in grammar.
Eudemian Ethics – Wikipedia
In EN he ends this excursus with the best regime and in EE with supreme virtue. So if a contrast is still preserved, though changed, what is the reason and point of the change? So we have two different readings, both of which make sense, but one is found only in EE mss.
But EN, unlike EE, then descends back into politics So its de-emphasizing of politics and! First will come some general comments about the nature of the stylistic differences to be found between the EE tradition eudsmia the EN tradition and what, if anything, these stylistic differences tell us about the former tradition in contrast with the latter. 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 involuntariness of wronging.
For these two things certainly appear in euddemia case of Glaucon! This page was last edited on 18 Decemberat The Laurentian mss are accessible online at: Aristotle also stresses the notion of moral intention and the importance of virtue of character.
Note then a further passage in the same context, at b2, which in both EN and EE versions reads: Bekker initiated the practice of printing the common books only in NE and not also EE.
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The translator for the Loeb edition, Harris Rackham, states in the Introduction to that edition that “in some places The Eudemian Ethics is fuller in expression or more discursive than The Nicomachean Ethics. Still the EE version, despite saying the same in this respect as the EN version, has a different focus and effect, namely the de- emphasizing of euddemia political or legislative interest.
If a wrong is done involuntarily, he has said, it is not really a case of wronging save incidentally b But the change at the very end is in EE alone. A first part of the answer would seem to ethicw 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.
Second will come some discussion of particular passages where the differences look more substantive and 20 As so divided the Greek hardly makes sense. Is all being wronged voluntary? The Laurentian EE mss. After Sir David Ross’s death, his original text was substantially reworked and revised by his friend and colleague R.