By Alexander of Aphrodisias
Aristotle's Nicomachean Ethics has been a primary textual content in ethical philosophy because the fourth century BC. the moral difficulties attributed to Alexander of Aphrodisias - the major historic commentator on Aristotle - not just indicates us how Aristotle's paintings used to be mentioned in Alexander's personal day (c. 2 hundred advert) yet bargains interpretations and insights which are precious of their personal correct. issues mentioned contain excitement and misery, ethical advantage, the standards for judging activities voluntary, the advance of ethical figuring out, and where in ethics of application, political group and a feeling of disgrace.
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Additional info for Ethical Problems (Ancient Commentators on Aristotle)
Bruns xiv mentions this passage in connection with texts he regards as fragmentary, but if the reference is not purely hypothetical it may perhaps be in the context of a school-discussion. Cf. n. 22 above. 37 That is, 'there is no opposite to what is an instrument' just applies to some, unspecified instrument, not to instruments in general. 38 From 'some instrument has no opposite' and 'wealth has an opposite', two particular premisses in the second figure, no conclusion follows. 39 That the universe is limited and yet does not border on anything outside it is argued in Quaest.
118 Greek speaks of'white' and 'black' in voice where we would speak of'clear' and 'indistinct'. 15,106b7-8. 1,lllOblS. Cf. the List of Titles on p. 15. 42 Problem 12 120 In what preceded [Aristotle] said 'in which the agent or the one who is acted upon contributes nothing' in place of 'the one who has been compelled [contributes nothing]'; this he shows121 through what is now said, making a substitution and no longer saying 'the agent or the one who is acted upon contributing nothing', but instead of these saying 'the one who has been compelled'.
1127,9-10 (below). The description of distress as a contraction (sustole) of the soul - not found in P. Eth. 386, 394; cf. 391 and Posidonius fr. 400; cf. Posidonius loc. cit. I am grateful to Professor Sorabji for drawing my attention to these points). The term thlipsis, used both here and in P. Eth. 5 in connection with bodily pain, is more problematic. 10, 1100b28; it is quite common in Epictetus, very frequent in the Septuagint). g. 53, 56, 101, 107, 109), but there is as far as I know no extant text in which Epicurus or any other philosophical writer before Alexander uses it in an account of physical pain in general.