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Aristotle: The Nicomachean Ethics: (Forgotten Books)
Aristotle The Nicomachean Ethics - Forgotten Books Author:Aristotle Book Description: — "Nicomachean Ethics (sometimes spelled 'Nichomachean'), or Ta Ethika, is a work by Aristotle on virtue and moral character which plays a prominent role in defining Aristotelian ethics. The ten books which comprise it are based on notes from his lectures at the Lyceum and were either edited by or dedicated to Aristotle's... more » son, Nicomachus.
Nicomachean Ethics focuses on the importance of habitually behaving virtuously and developing a virtuous character. Aristotle emphasized the importance of context to ethical behavior, and the ability of the virtuous person to recognize the best course of action. Aristotle argued that eudaimonia is the goal of life, and that a person's pursuit of eudaimonia, rightly conceived, will result in virtuous conduct." (Quote from wikipedia.org)
Table of Contents:
Publisher's Preface; The Good For Man; All Human Activities Aim At Some Good: Some Goods Subordinate To Others; The Science Of The Good For Man Is Politics; We Must Not Expect More Precision Than The Subject-matter Admits. The Student Should Have Reached Years Of Discretion; It [the Good] Is Generally Agreed To Be Happiness, But There Are Various views As To What Happiness Is. What Is Required At The Start Is An Unreasoned Conviction About The Facts, Such As Is Produced By A Good Upbringing; Discussion Of The Popular views That The Good Is Pleasure, Honour, Wealth; A Fourth Kind Of Life, That Of Contemplation, Deferred For Future Discussion; Discussion Of The Philosophical view That There Is An Idea Of Good; The Good Must Be Something Final And Self-sufficient. Definition Of Happiness Reached By Considering The Characteristic Function Of Man; This Definition Is Confirmed By Current Beliefs About Happiness; Is Happiness Acquired By Learning Or Habituation, Or Sent By God Or By Chance?; Should No Man Be Called Happy While He Lives?; Do The Fortunes Of The Living Affect The Dead?; virtue Is Praiseworthy, But Happiness Is Above Praise; Division Of The Faculties, And Resultant Division Of virtue Into Intellectual And Moral; Moral virtue; It [moral virtue], Like The Arts, Is Acquired By Repetition Of The Corresponding Acts; These Acts Cannot Be Prescribed Exactly, But Must Avoid Excess And Defect; Pleasure In Doing virtuous Acts Is A Sign That The virtuous Disposition Has Been Acquired: A Variety Of Considerations Show The Essential Connexion Of Moral virtue With Pleasure And Pain; The Actions That Produce Moral virtue Are Not Good In The Same Sense As Those That Flow From It: The Latter Must Fulfil Certain Conditions Not Necessary In The Case Of The Arts; Its [moral virtue's] Genus: It Is A State Of Character, Not A Passion Nor A Faculty; Its Differentia: It Is A Disposition To Choose The Mean; This Proposition Illustrated By Reference To The Particular virtues; The Extremes Are Opposed To Each Other And The Mean; The Mean Is Hard To Attain, And Is Grasped By Perception, Not By Reasoning; Moral virtue; Praise And Blame Attach To Voluntary Actions, I.e. Actions Done (1) Not Under Compulsion, And (2) With Knowledge Of The Circumstances; Moral virtue Implies That The Action Is Done (3) By Choice; The Object Of Choice Is The Result Of Previous Deliberation; The Nature Of Deliberation And Its Objects: Choice Is The Deliberate Desire Of Things In Our Own Power; The Object Of Rational Wish Is The End, I.e. The Good Or The Apparent Good; We Are Responsible For Bad As Well As For Good Actions; Courage Concerned With The Feelings Of Fear And Confidence--strictly Speaking, With The Fear Of Death In Battle; The Motive Of Courage Is The Sense Of Honour: Characteristics Of The Opposite vices, Cowardice And Rashness; Five Kinds Of Courage Improperly So Called; Relation Of Courage To Pain And Pleasure; Temperance Is Limited To Certain Pleasures Of Touch; Characteristics Of Temperance And Its Opposites, Self-indulgence And 'insensibility'; Self-indulgence More Voluntary Than Cowardice: Comparison O« less