Ethica nicomachea terdiri dari sepuluh buku 2. Magna moralia karangan karangan besar tentang moral terdiri dari dua buku 3. Metafisika, oleh aristoteles di namai sebagai filsafat pertama atau theologia 6. Grundlegung einer geschichte seiner entwiccklung membagi karya karya aristoteles menurut zamannya di bagi menjadi tiga zaman, sebagai berikut: 1. Dalam zaman pertama, di waktu aristoteles berada dalam akaademia, ia menganut filsafat plato, termasuk juga ajarannya mengenai ide-ide.
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Tashura That is why it is a human thing. And it is answered. Part of a series on the. On the basis of this general conclusion, the rest of this paper will fall into two parts. For since it is possible to do a wrong incidentally or involuntarily and so to do it without wronging or without being unjustis it possible to suffer a wrong involuntarily that someone inflicted incidentally or involuntarily? Aristotle — Ethica Eudemia [Hardback] This association seems bizarre because Aristotle has uedemia argued that wronging is always voluntary.
But again the change could be deliberate, and if so it is worth asking what the resulting sense would be. As for the EN reading an initial oddity is why one of the two things to discuss is the question about the distributor and the haver, since it was not raised before whereas the question about whether one can wrong oneself was raised before ab1and answered before b At all events the omission in EE of several lines from EN clearly has the effect of making EE less focused on politics and the political community than EN, and so less focused on the general legislative interest that, as scholars have already noted,23 marks EN in contrast with EE.
So EE expressly draws attention to what the mind of the wrongdoer must be ethoca well as, in the next line, to what the will of the wronged must be, while EN contents itself with drawing attention only to what the will of the wronged must be. Ethifa Mingay was fortunate in being able to make use of previously unpublished contributions from D.
If we follow the EE version the point seems to be that marriage and domestic community are natural while the political community is legal. Hence too we call beasts neither moderate nor licentious. It thus recalls the puzzles raised in the original list of options about wronging and being wronged ethifa the EE version. Nevertheless legislators can still rightly regard them as preferable in themselves in the context of legislation, and so in the context of EN, where the political life is a happy life, though a secondary one EN One case in point, which Ashburner mentions but strangely does not weigh,14 is at b8, where the text from EN mss.
And is it all this way or all that way, as also wrong doing is all voluntary, or is some voluntary and some involuntary? From Wikipedia, the free encyclopedia. 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.
Ethica Eudemia Is being wronged either all voluntary or all involuntary, as all wronging is voluntary? A first thing to note here is that since Harlfinger has A deriving from Urb.
Who are these others? The last group, which is the same as the first group in EN, seems, from the phrasing, now to be a further, and fourth, group.
But if so which of these is in error, for both can make sense? The instances noted below are not meant to be complete but rather to be indicative. We are not compelled, therefore, to regard the textual variants in the EE version as scribal errors. At least I have found no reference to these articles elsewhere. The main justification is the way the first option is stated being wronged is involuntary as wronging is involuntaryfor it associates being wronged and wronging in the same class of the involuntary.
First will come some general comments about the nature of the stylistic differences to be found between the EE tradition and the EN tradition and what, if anything, these stylistic differences tell us about the former tradition in eudenia with the latter.
Here, next, are some longer passages containing simplification that, while clear in sense, is not immediately clear in grammar. The Laurentian mss are accessible online at: The wthica explanation is that the mss. However, a couple of lines later, at a, honor with children and parents is listed among things naturally noble and good, eudejia seems a better fit with EN.
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. 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.
The sense must be analogous, that these things are in themselves and by nature among things preferable but not among things preferable in themselves. Allan after his death in the late seventies, and more recently has been helped in her work by the suggestions of Professor D. Then there is a section concerning kalokagathiathe beautiful and good nobility of a gentleman, a virtue which implies all the moral virtues as well as good fortune. The Eudemian Ethics Greek:.
Takazahn But we do not have to suppose error here, for this passage, like the previous two, display the same feature, namely a de- emphasizing of the political and legislative interest. There is nevertheless a certain going up and down involved. So if a contrast is still preserved, though changed, what is the reason and point of the change? EE is, ethic it were, going off at something of a philosophical tangent. Aristotle — Ethica Eudemia [Hardback] His analysis of this second D, and earlier of A, leads him to suggest that the archetype had become in parts illegible from the time that B and C copied it, and so lacunae in A and D reflect the intervening deterioration of the archetype.
After reading Henry Veatchs "Rational Man - a modern interpretation of aristotelian ethics" I got interested in going to the main sources in order to answer the question: Can Aristotle offer a real alternative ethical theory from Kant or Bentham? After reading EE my answer is yes and let me explain why. Contrary to modern ethical philosophers Aristotle often starts his inquiry by looking at what people actually tend to value and from there builds his theory. His main An under appreciated gem. His main point is that humans value happiness above everything else and that this is the only thing which has intrinsic value. By happiness he does not mean pleasure but rather the state of flourishing. We should pursue the goals which bring us happiness in the long run and be critical towards short term kicks.