New Perspectives on an Old Controversy: The Theoretical and the Practical Life in Aristotle

2019 ◽  
Vol 73 (4) ◽  
pp. 481-510
Author(s):  
Dorothea Frede
Keyword(s):  
Central Point ◽  
Nicomachean Ethics ◽  
Form Of Life ◽  
Early Contribution ◽  
Practical Life

The article purports to show that the preference of theôria in Nicomachean Ethics X 7–8 does not represent Aristotle's definitive conception of the best form of life, because it is compatible neither with his overall conception of happiness in the EN nor with its political framework. The critical chapters rather recall an early contribution of Aristotle's to a controversy on the best form of life in the Academy, attested to in Politics VII 2–3; its central point is resolved in Politics VII 13–15 in a sketch of the life of leisure that combines both politics and philosophy.

scholarly journals The Initial Anthropology in Aristotle’s Nicomachean Ethics

wisdom ◽  
2017 ◽  
Vol 8 (1) ◽  
pp. 65
Author(s):  
Georgia APOSTOLOPOULOU
Keyword(s):  
Ethical Theory ◽  
The Other ◽  
Nicomachean Ethics ◽  
Common Elements ◽  
Human Animal ◽  
Practical Life ◽  
Aristotle's Ethics ◽  
The One ◽  
Platonic View ◽  
Living Being

In the ‘Foreword’, I address some aspects of Academician Georg Brutian’s philosophy. The Initial Anthropology paper follows. In his Nicomachean Ethics, Aristotle considers the relation of ethical theory to anthropology in a specific way. He sets out an initial anthropology that describes the human through its common and non-common elements to plants as well as to ‘other animals’. The conclusion is that the human animal is the only living being that is endowed with reason and carries out ‘practical life’. We may call this difference ‘the anthropological difference’. In his ethical theory, Aristotle points to the limits of the anthropological difference. On the one hand, he holds that only practical theory can explain the ‘practical life’ as well as the ‘human Good’. On the other hand, he highlights that the human is higher than the ‘other animals’, since the human is endowed with the divine element of intellect; nevertheless, there are beings that are ‘more divine’ than the human. Thus Aristotle corroborates the human and its practical life, without abandoning the Socratic-Platonic view of the Divine. In this aspect, the alleged anthropocentrism of Aristotle’s ethics is to be reconsidered.

An Immanent Criticism of Urban Design in Montevideo

2019 ◽  
Vol 2 (1) ◽  
Author(s):  
Washington MORALES
Keyword(s):  
Urban Design ◽  
Applied Ethics ◽  
Form Of Life ◽  
Political Reality ◽  
Applied Philosophy ◽  
Points Of View ◽  
Philosophical Frameworks

The debate about the so called “excluding design” has been a focus for applied philosophy for several years. The structure of this debate is constituted by deontological and consequentialist’s applied ethics and as well as agonistic democratic approaches. This paper asks for the applicability of these points of view to the particular socio-political reality of Montevideo. Examining this reality closer, I hold that we cannot comprehend the recent aestheticization of the excluding design there through these contemporary philosophical frameworks. As an alternative philosophical procedure, I analyze the aestheticization of excluding design in Montevideo from Rahel Jaeggi’s immanent criticism. I hold that this process of aestheticization implies an ideological regressive “form of life”. And I also argue that the Uruguayan democracy is affected by this ideological regression. Nevertheless, because this aestheticization is not an exclusive Uruguayan phenomenon, this paper intends to open one direction in applied philosophy of urban design.

ДОСВІД У ДИСКУСІЙНОМУ ПОЛІ ПОЗИЦІЮВАННЯ КАТЕГОРІЇ "ТВОРЧИЙ ПОТЕНЦІАЛ"

1970 ◽  
Vol 6 (1) ◽  
pp. 62-71
Author(s):  
Лариса Міщиха
Keyword(s):  
Coming Out ◽  
Motion Vector ◽  
Integral Form ◽  
Phenomenological Approach ◽  
Humanistic Psychology ◽  
Creative Potential ◽  
Form Of Life ◽  
Conceptual Background ◽  
Creative Experience ◽  
The One

У статті зроблено спробу проаналізувати феномен "досвід" у форматі дослідження творчого потенціалу особистості. Теоретико-методологічними засадами заявленої вище проблеми стали концептуальні засади гуманістичної психології, феноменологічного підходу. Досвід, як вагома складова творчого потенціалу особистості, розглядається у співвідношенні таких провідних тенденцій, як стереотипність та оригінальність. Наголошується, що досвід, з одного боку, може сприяти все більшій алгоритмізації та стереотипізації, консерватизму у розв’язанні нових задач, що безумовно перешкоджає творчості. З іншого боку, в осіб з високим творчим потенціалом він стає інтегрованою формою життєтворчості, де в структурі старих знань завжди знайдеться місце новим знанням як привнесених "ззовні", так і знанням, що їх отримує автор через власні ініціації, пошук, накреслюючи власноруч вектор руху. Звідси він отримує "побічний продукт" творчої діяльності – саморозвиток. Відтак творчий досвід трактується як такий, що містить у собі акумуляцію та інтеграцію усіх прижиттєвих творчих напрацювань особистості, готовність її до творчої діяльності та безперервної освіти. Суб’єкт творчої діяльності залишається відкритим новому досвіду, сповнений готовності до нового пізнання, творчих пошуків. In the article there was an attempt to analyze the phenomenon "experience" in the form of investigating a person’s creative potential. The theoretic methodological background of the performed above problem is conceptual background of humanistic psychology and phenomenological approach. Experience as an essential part of a person’s creative potential is regarded in relation to such leading trends as stereotype and originality. On the one hand, the experience is emphasized to be able to promote the model of algorithm and stereotype, conservatism in solving new tasks that is certain to inhibit creativity. On the other hand, personalities with high creative potential have an experience that is becoming an integral form of life work where in the structure of old knowledge you can always find a place for both new ones coming out "from inside" and the ones the author takes due to his own initiation and search. In this way he sketches motion vector and gets the "by-product" of his creativity, it means self-development. Hence, creative experience is interpreted as the one to absorb accumulation and integration of all creative experience in a person’s life; also his/her readiness to creativity and continuing education. The subject of creativity remains opened to a new experience that is fully ready for a new cognition and creativity.

Reading the Nicomachean Ethics as an Investigation

2020 ◽  
Vol 23 (1) ◽  
pp. 167-196
Author(s):  
Guy Schuh
Keyword(s):  
Nicomachean Ethics ◽  
Small Point

Abstract Aristotle tells us that the Nicomachean Ethics is an “inquiry” and an “investigation” (methodos and zētēsis). This paper focuses on an under-appreciated way that the work is investigative: its employment of an exploratory investigative strategy—that is, its frequent positing of, and later revision or even rejection of, merely preliminary positions. Though this may seem like a small point, this aspect of the work’s methodology has important consequences for how we should read it—specifically, we should be open to the possibility that some contradictions in the text are the result of his employment of this investigative strategy. In the paper, I describe this investigative strategy, discuss what motivates Aristotle to employ it in the work, and go through three contradictions that are plausibly identified as examples of its use—specifically, his claims that courageous people do and do not fear death, that friendship is and is not mutually recognized goodwill, and that virtuous people do and do not choose noble actions for their own sake.

“Head” Related Phrases In Chinese Language And Their Semantics

2020 ◽  
Vol 2 (08) ◽  
pp. 621-630
Author(s):  
Tair Akimov
Keyword(s):  
Comparative Analysis ◽  
Young People ◽  
Chinese Culture ◽  
Chinese Language ◽  
Semantic Structure ◽  
Chinese People ◽  
Chinese Nation ◽  
Chinese Studies ◽  
Inner World ◽  
Practical Life

Everyone knows that phraseological units are the most popular genre of oral folk art, which was formed as a result of life observations of the ancestors. Learning and analyzing Chinese phraseology allow us to better understand the inner world of the Chinese nation. This article reveals and semantically analyzes aspects of the word “head” that are closely related to Chinese culture. The worldview, deep logical thoughts, feelings, superstitions, lifestyle and environment of the Chinese people are described in phraseological expressions in a concise and clear form. This article discusses the semantics and features of Chinese-language phraseological phrases associated with the word “head”. Chinese-language phrases associated with “head” express meanings such as wisdom and ignorance, process of thinking, cunning,sagacity, and planning. Phraseological units in Chinese linguistics are closely related to practical life and determine such features as philosophical and ideological thinking, logical observation. Taking into account the above, the article provides a comparative analysis of phraseological units related to “head” in Chinese and Uzbek languages. The figurative meanings of the word “head” are being revealed, semantic connections and semantic structure of phrases in the sentence are in the process of learning. Chinese phraseological expressions are poorly studied in Uzbek-Chinese studies. We hope that this work will provide practical assistance to our young people who are learning Chinese.

Concept of Nabhi – A Review Study

2017 ◽  
Vol 2 (4) ◽  
Author(s):  
Kishor G. Satani ◽  
Hemang U. Raghavani ◽  
Kunjal H. Bhatt
Keyword(s):  
Contemporary Literature ◽  
Physiological Process ◽  
Central Point ◽  
Undigested Food ◽  
Review Study

The central point of body in between Amashaya (location of undigested food) and Pakvashaya (location of digested food) is termed as Nabhi. In classical texts of Ayurveda; scattered references regarding Nabhi are available like Nabhi is mentioned as a vital spot (Marma) of body. Nabhi is also included among the fifteen Koshthangas of body. In Sharirasthana of Sushruta Samhita; Acharya Sushruta mentioned that Sira and Dhamani are originated from Nabhi. Acharya Vagbhatta has quoted Nabhi as a dominant place of Pitta Dosha. Nabhi is an abode of Pranas (vital energy). Available literature and commentary on Nabhi interprets it as a Navel but practically it doesn’t make a sense to stick with this interpretation. Therefore; it is need to review classical texts of Ayurveda and contemporary literature to get clear and unambiguous meaning of the word “Nabhi” now a day. After thoroughly reading and interpreting the literature available regarding Nabhi; core of physiological process would be considered by the term Nabhi.

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