Plato's Republic and Aristotle's Nicomachean Ethics

2012

Unlike Aristotle's Nicomachean Ethics, Plato's Republic does not make a fuss about the nature of success (eudaimonia). 1 But the work turns on it. Glaucon and Adeimantus challenge Socrates to show that acting justly always makes one more successful (eudaimōn) than acting unjustly (361c8-d3), 2 and Socrates answers by trying to show that the just are always more successful than the unjust (545a2-b2, 580b1-c5).

Routledge Handbook of the Philosophy of Well-Being, ed. Guy Fletcher, 2015

Focuses on the theories of the Epicureans and Cyrenaics in light of Plato's and Aristotle's criticisms of hedonism. Closes with a brief discussion of how the Pyrrhonian skeptical conception of the telos compares to the Epicureans'.

In my thesis, I examine the role of character friendship for the agent's moral development in Aristotle's ethics. I contend that we should divide character friendship in two categories: a) character friendship between completely virtuous agents, and, b) character friendship between unequally developed, or, equally developed, yet not completely virtuous agents.

African Philosophical Inquiry

This paper gives an interpretative ethical-cultural analysis of the Aristotelian concepts of virtue in ancient Greece and Ọmọlúàbí in Yorùbá worldview through the four cardinal virtues of prudence, justice, courage and temperance. Generally, virtue and vices are common terminologies in ethical theories. They constitute significant principles or rules for moral actions. Virtues are ways of describing the habit of following those principles and rules. However, Aristotle, rather than explaining right or wrong in terms of rules, appraises the human characteristics through actions that make a person virtuous, enabling him to act ethically or acceptably under different circumstances that cannot be covered by rules or principle. Aristotle developed a significant description of human virtue in two of his texts, the Nicomachean Ethics and the Eudemian Ethics and reached several conclusions on what it means for a person to be virtuous. In the Nicomachean Ethics, Aristotle describes virtue as qualities needed to live morally and to achieve the overall purpose in life- happiness. He maintains that striking a balance between a deficiency and an excess of a trait is important. He considers virtue as a state of being which abets a person to live according to reason. Aristotle’s virtue relates to the Yorùbá ideology of ọmọlúàbí the philosophical and cultural concept used to describe someone of good and virtuous nature. An ọmọlúàbí is expected to display and exhibit great virtues and values translating the core moral conduct in Yorùbá culture, such as: humility, good-naturedness, bravery, good will and diligence among others.

12 YALE J.L. & HUMAN. 249 (2000), 2000

Aristotle's discussion of corrective justice has been generally thought to mark the beginning of the philosophical examination of tort law. In addition, many scholars consider corrective justice, of one form or another, the main normative alternative to the economic analysis of law for explaining not only tort law but also private law and law in general. Most discussions of Aristotle's conception of corrective justice in the law review literature, however, have failed to account for the established reading of Aristotle's Nicomachean Ethics as proposing a teleological form of ethics. Accordingly, Corrective Justice and the Revival of Judicial Virtue argues for a teleological interpretation of Aristotle's conception of corrective justice. The teleological conception of corrective justice does not attempt to analyze corrective justice merely as a formal (Weinrib), substantive (Wright), or political (Heyman) conception of equality or freedom that can be applied by technical reason to various circumstances. Rather, it maintains that corrective justice is a moral virtue of the judge that cannot be fully understood without specifying its relationship to practical wisdom and the telos of the good life. Under this reading, Aristotle's conception of corrective justice specifies a method of judicial decision making whereby only the practically wise (i.e., morally virtuous) judge can know the content of corrective justice in all cases. Judging requires moral virtue not technical, philosophical or legal, expertise. Consequently, this article advocates a revival of Aristotle's notion that judicial virtue requires moral virtue.

This opening lecture offers a foundational (though necessarily selective) overview of classical ethics from Plato to Kant, and of power theory from Hobbes to Marx. As a jumping-off point for the semester, this lecture helps to establish theoretical common ground for students with various levels of mastery in the disciplines of ethics and power.

VARIOUS, 2018

A PHILOSOPHICAL REVIEW OF THE CONCEPT OF EPICUREANISM THROUGH THE AGES Epicurus claimed that there are two self-imposed beliefs that do the most to make our lives unhappy or full of pain. They are first, the belief that we will be punished by the gods for our bad actions, and second, that death is something to be feared. SOMEWHAT REMOTE IDEAS TO TODAY'S APPRECIATION OR ABUSE OF FOODS AND WINES.........LOL BUT LET US REMEMBER QUOTES Do not spoil what you have by desiring what you have not; remember that what you now have was once among the things you only hoped for. Not what we have But what we enjoy, constitutes our abundance. Death does not concern us, because as long as we exist, death is not here. And when it does come, we no longer exist. The art of living well and the art of dying well are one. Nothing is enough for the man to whom enough is too little. It is folly for a man to pray to the gods for that which he has the power to obtain by himself. It is not so much our friends' help that helps us as the confident knowledge that they will help us. You don't develop courage by being happy in your relationships everyday. You develop it by surviving difficult times and challenging adversity. If thou wilt make a man happy, add not unto his riches but take away from his desires. Of all the things which wisdom provides to make us entirely happy, much the greatest is the possession of friendship. AND THE BASICS http://monadnock.net/epicurus/principal-doctrines.html Epicurus and His Philosophy Norman Wentworth DeWitt Copyright Date: 1954 Published by: University of Minnesota Press Pages: 400 https://www.jstor.org/stable/10.5749/j.cttts81p https://www.jstor.org/stable/10.5749/j.cttts81p Epicureanism is a system of philosophy based upon the teachings of the ancient Greek philosopher Epicurus, founded around 307 BC. Epicurus was an atomic materialist, following in the steps of Democritus. His materialism led him to a general attack on superstition and divine intervention. Following Aristippus—about whom very little is known—Epicurus believed that what he called "pleasure" (ἡδονή) was the greatest good, but that the way to attain such pleasure was to live modestly, to gain knowledge of the workings of the world, and to limit one's desires. This would lead one to attain a state of tranquility (ataraxia) and freedom from fear as well as an absence of bodily pain (aponia). The combination of these two states constitutes happiness in its highest form. Although Epicureanism is a form of hedonism insofar as it declares pleasure to be its sole intrinsic goal, the concept that the absence of pain and fear constitutes the greatest pleasure, and its advocacy of a simple life, make it very different from "hedonism" as colloquially understood. Epicureanism was originally a challenge to Platonism, though later it became the main opponent of Stoicism. Epicurus and his followers shunned politics. Epicureans shunned politics because it could lead to frustrations and ambitions which can directly conflict with the epicurean pursuit for peace of mind and virtues.[1] After the death of Epicurus, his school was headed by Hermarchus; later many Epicurean societies flourished in the Late Hellenistic era and during the Roman era (such as those in Antiochia, Alexandria, Rhodes, and Ercolano). Its best-known Roman proponent was the poet Lucretius. By the end of the Roman Empire, being opposed by philosophies (mainly Neo-Platonism) that were now in the ascendant, Epicureanism had all but died out, but would be resurrected in the Age of Enlightenment. Some writings by Epicurus have survived. Some scholars consider the epic poem On the Nature of Things by Lucretius to present in one unified work the core arguments and theories of Epicureanism. Many of the scrolls unearthed at the Villa of the Papyri at Herculaneum are Epicurean texts. At least some are thought to have belonged to the Epicurean Philodemus. https://en.wikipedia.org/wiki/Epicureanism

Explication of ethical and intellectual virtue and how they figure in happiness.