By Brad Inwood, Raphael Woolf
Aristotle's Eudemian Ethics has been unjustly overlooked compared to its extra well-known counterpart the Nicomachean Ethics. this is often largely seeing that until eventually lately no whole translation of the paintings has been to be had. however the Eudemian Ethics is a masterpiece in its personal correct, supplying priceless insights into Aristotle's rules on advantage, happiness and the great existence. This quantity bargains a translation through Brad Inwood and Raphael Woolf that's either fluent and unique, and an creation within which they assist the reader to achieve a deeper realizing either one of the Eudemian Ethics and of its relation to the Nicomachean Ethics and to Aristotle's moral proposal as a complete. The explanatory notes tackle Aristotle's many references to different works, humans and occasions. the amount can be of curiosity to scholars and students of the historical past of ethics, historical and ethical philosophy, and Aristotle experiences.
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Extra info for Aristotle: Eudemian Ethics
I . 19 Civic courage, on the other hand, is a matter of law. But none of these is courage in strict truth, though they are all useful for urging people on in the face of danger. 20 We have spoken thus far about what is fearful in general terms, but it may be better to make some more precise distinctions. Generally speaking the fearful is what is productive of fear, and that in turn is 3 j whatever appears capable of producing pain that is destructive. Those who anticipate some other type of pain might perhaps get a different type of painful feeling, but it won't be fear.
R Next we must attempt to make some determinations concerning temperance and indiscipline. There are many senses in which one can be called undisciplined. One who has not yet been disciplined or treated is undisciplined, just as a thing that has not been divided is undivided, but is either capable or 1230b incapable of being divided: both what cannot be divided, and what can be but has not been, are undivided. 2 It is the same with indiscipline, which applies both to one incapable by nature of accepting discip- 5 line and to those, such as children, who are by nature capable but have not been disciplined for errors in matters in which the temperate person acts rightly.
But when a starting point is from within, that is not a case of force. Moreover pleasure and pain are present in both cases. 12 T h e I5 person who exercises self-control feels pain when acting contrary to appetite, but enjoys the pleasure given by the expectation that benefit will later accrue, or accrues even now as he maintains his health. 13 Hence there is some reason to say that each acts by force, and that whether from desire " Retaining akontes with the MSS, unlike the O C T which accepts the emendation to hekontes by '3 Allan and Kenny.