/Font << /Subtype /Link endobj /Contents 47 0 R Perhaps perception subserves nutrition, or both are coordinate, mutually subservient powers? Reeve's invocation of ethical science leads to a rather Platonic interpretation of Aristotle that identifies the starting-points of practically wise reasoning as theoretical, unchanging, universal principles. that theria governs human functioning as a whole, rather than being confined to a narrow, leisured, elite activity. virtue as kata tn phronsin at 1144b23-5 (virtue does not instantiate phronsis, but accords with it). ndpr@nd.edu. But Aristotle appears to claim at NE 10. Aristotle is prepared to call the unmoved mover "God." The life of God, he says, must be like the very best of human lives. One might call it the "mind-emptiness that leads to mind-fulness.". /Rect [ 17.01000 694.19000 89.08000 685.19000 ] /Border [ 0 0 0 ] Fig. [6]Scholars who agree that Aristotle's criticism of Plato atNE1096b31-1097a13 is motivated by the differences between unchanging, necessary universals and changing, contingent particulars include the following: Broadie comments that: "Even if it exists, the Platonic Form of good is not the chief good we are seeking because (being part of the eternal structure of reality) it is not doable or capable of being acquired" (Broadie 272, my emphasis). 22-30. /Resources << Others ahistorically blamed Plato and Aristotle for "brainwash [ing]" citizens into believing it was their duty to strive for virtue, thus "denying them independent thought" and emphasizing . Viciousness of either type will, again, end up damaging my (peculiarly human) good. Walker papers over an ambiguity here in the notion of being 'useless', since while contemplation is evidently useless in the (strict) sense of not subserving any higher functions, it is not so in the (looser) sense of being valueless. /Font << This naturally raises the question: What is the content of experiences of pleasure and pain, such that they are the starting-points for inductively inferring a conclusion aboutthe good? <00460072006f006e0074006d00610074007400650072> Tj >> 141.73000 742.13000 m John P. Anton and Anthony Preus, 364387. For Aristotle, we are morally good if we are capable of choosing the mean between extremes. Why is this analogy problematic? Action and Contemplation | State University of New York Press In this nod to the Symposium's doctrine of quasi-immortalisation, Walker indicates both how his Aristotle is strongly continuous with Plato (cf. Aristotle 's Philosophical Claim That Thought And Contemplation Crucially, such explanation requires a theoretical grasp of the universal and unchanging features of that nature (cf. Since what is serious is better and therefore more excellent, it bears more of the stamp of happiness., Anyone can enjoy pleasant amusements and other bodily pleasures. Aristotle, it appears, sometimes identifies well-being (eudaimonia) with one activity (intellectual contemplation), sometimes with several, including ethical virtue. >> ] endobj Perhaps such a life is difficult if not impossible for human beings to attain. [5] As Walker admits, this grasp is indirect (180-81), because our cosmic intermediacy does not ipso facto provide a positive or fine-grained account of our nature and its good.
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