ARISTOTELES ETICA NIKOMAHOVA PDF

Records – Nikomahova etika. . Ética a Nicómaco. Aristóteles. Ética. []: Julio Pallí Bonet & Tomás Calvo Martínez · Introduction Teresa Martínez. Aristóteles. Koloreei Aristotel. Nikomahova etika. Ética a Nicòmac: libres I, VI i X. []: Carles Miralles · Introduction – Comments Salvador Feliu Castelló. “Aristóteles y los publicistas. El anuncio de televisión como “Aristoteles Etica a Nicomaco” · “Aristoteles Etica Nicomaque ” – “Aristoteles over de vrouw [.

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Apart from the vice of obsequiousness, there is also flattery, which is the third vice whereby someone acts in an obsequious way to try to gain some advantage to themselves.

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Magnanimity is a latinization of the original Greek used here, which was megalopsuchiawhich means greatness of soul. The obsequious areskos person is over-concerned with the pain they cause others, backing down too easily, even when it is dishonorable or harmful to do so, while a surly duskolos or quarrelsome dusteris person objects eitca everything and does not care ariwtoteles pain they cause others, never compromising.

This is a virtue we observe when we see how people act with regards to giving money, and things whose worth is thought of in terms of money. But he qualifies this by saying that actually great souled people will hold themselves moderately toward every type of good or bad fortune, even honor.

Thirdly, such pleasures are ways of being at work, ends themselves, not just a process of coming into being aimed at some higher end. Book IV Chapter 7. Views Read Edit View history. Unlike the virtues discussed aristoeles far, an unjust person does not necessarily desire what is bad for himself or herself as an individual, nor does he or she even necessarily desire too much of things, if nikomahoova much would be bad for him or her.

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Aristotle says that such a person would also be a serious spoudaios human being, in the same sense of “serious” that one contrasts serious harpists with other harpists. Milla koje je od ta dva shvatanja prihvatljivije u modernom dobu.

Aristotle lists some typical characteristics of great souled people: The dependency of sophia upon phronesis is described as being like the dependency of health upon medical nikomahovva.

They would lack spirit, and be considered foolish and servile. Justice in such a simple and complete and effective sense would according to Aristotle be the same as having a complete ethical virtue, a perfection of character, because this would be someone who is not just virtuous, but also willing and able to put virtue to use amongst their friends and in their community.

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Other types of dishonesty could involve other virtues and vices, such as justice and injustice. Concerning areas where being law-abiding might not be the same as being fair, Aristotle says that this should be discussed under the heading of Politics.

Chapter 6 contains a famous digression in which Aristotle appears to question his “friends” who “introduced the forms”. Particular justice is however the subject of this book, and it has already been divided into the lawful and the fair, which are two different aspects of universal justice or complete virtue. This sort of justice deals with transactions between people who are not equals and looks only at the harm or suffering caused to an individual.

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These he discusses next, under tendencies that are neither vice nor akrasiabut more animal-like. Aristotle says that while both “the truth and one’s friends” are loved, “it is a sacred thing to give the highest honor to the truth”.

Opinions about the relationship between the two works—for example, which was written first, and which originally contained the three common books, are divided.

He contrasts this with desire, which he says does not obey reason, although it is frequently responsible for the weaving of unjust plots. Book II Chapter 6 discussed a virtue like friendship. Thus the just is a sort of mean, inasmuch as the judge is a medium between the litigants”.

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Some desires like that of food and drink, and indeed sex, are shared by everyone in a certain way.

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Theories are not rtica. Not only will human happiness involve reason, but it will also be an active being-at-work energeianot just potential happiness. A temperate person does not need to endure pains, but rather the intemperate person feels pain even with his pleasures, but also by aristotrles excess longing.

God, in contrast, “enjoys a single simple pleasure perpetually”. Now the discussion turns to how frank one should be concerning one’s own qualities.

Aristotle says that while “the magnificent man is liberal, the liberal man is not necessarily magnificent”. Enter the email address you signed up with and we’ll email you a reset link. Any random person can enjoy bodily pleasures, including a slave, and no one would nikommahova to be a slave. However, good habits are described as a precondition for good character.

Aristotle points out that this is a very specific realm nikomahovx honesty, that which concerns oneself. As in many of these examples, Aristotle says the excess boastfulness is more blameworthy than the deficiency being self-disparaging. To describe more clearly what happiness is like, Aristotle next asks what the work ergon of a aristotrles is. Instead of being habit, character is a hexis like health or knowledge, meaning it is a stable disposition that must be pursued and maintained with some effort.