By Aristotle, C. D. C. Reeve
A very good new translation and statement. it is going to serve beginners as an informative, available advent to the Nicomachean Ethics and to many concerns in Aristotle’s philosophy, but in addition has a lot to provide complex students. The observation is noteworthy for its common citations of proper passages from different works in Aristotle’s corpus, which regularly shed new gentle at the texts. Reeve’s translation is meticulous: it hits the virtuous mean--accurate and technical, but readable--between translation’s vicious extremes of faithlessness and indigestibility.--Jessica Moss, long island college
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A superb new translation and statement. it's going to serve beginners as an informative, obtainable creation to the Nicomachean Ethics and to many matters in Aristotle’s philosophy, but in addition has a lot to supply complex students. The statement is noteworthy for its common citations of proper passages from different works in Aristotle’s corpus, which regularly shed new gentle at the texts.
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Extra resources for Nicomachean Ethics (Hackett Classics)
Aristotle says that while someone who is to have knowledge of politics must “get a theoretical grasp on what concerns the soul,” that is, psychology, his grasp should be for the sake of producing human virtue and happiness in citizens and “of an extent that is adequate to the things being looked for” (1102a23–25). The discussion of lack of self-control involves some quite sophisticated material (VII 2–3), as does the discussion of pleasure (X 1–5)— itself a topic on which politics must get a theoretical grasp (VII 11 1152b1–2) and with which the entire Ethics “both as a contribution to virtue and as a contribution to politics” is concerned (II 3 1105a5–6, 10–13).
When we first meet politics, in fact, it is as an architectonic science that oversees the others, ensuring that all sciences work together to further human happiness (I 2 1094a26–b7). Because the things that appear to be so to appropriately socialized subjects are the raw starting-points in canonical sciences just as much as in politics, the only difference between them lying in the sort of socialization involved, we must be careful not to think of an appeal to “the things we say (ta legomena)” (I 8 1098b10, VII 1 1145b20) as an appeal to evidence of a sort quite different from the sort appealed to in a canonical science.
For the standard is not fixed but adapts itself to the shape of the stone and a decree adapts itself to the things themselves. (V 10 1137b13–32) xxxi Introduction Though this comment applies primarily to the context of political deliberation by members of a city’s ruling deliberative body, it is the model for Aristotle’s account of an individual agent’s deliberation as well. This is particularly clear when an individual’s action-controlling beliefs—the guiding premises of his deliberative reasoning—are analogized to decrees (VII 9 1151b15, 10 1152a20–21).