Aristotle and Ricœur on Practical Reason

This paper analyzes the Aristotelian notion of phronesis, such as it appears in Book VI of the Nichomachean Ethics, detailing what sort of model to grasp practical reason it entails: a practical wisdom. Setting it against the backdrop of a reflection on the prevalent uses and meanings of reason today, and the consequence these views have for a depiction of selfhood and human action, the paper shows how, amid the contemporary revival of Aristotelian practical philosophy, Paul Ricœur updates this phronetic model in Oneself as Another. The paper discusses the implications of such a thick account of selfhood and human action, such as it being a potential key to overcome some difficulties caused by Kantian moral philosophy, while it also calls, with and beyond Ricœur, for a refinement of the phronetic model by taking into account not only its thick intersubjective grounding but also the limits to rationality and the need to take the plurality of life forms that can count as being examples of a ‘life worth living’ (a good life).

Diskursus Etika Aristoteles dalam Islam

Ethics is a one of science discipline has never been barren for discussion. In addition to theoretic culture that is rich in value, Ethics also represents an applied attitude that is in direct contact with the social behavior of the community. Urgency Ethics is also felt to be very sensitive because it connotes directly with good, bad, right, or wrong values. Very interesting if interesting scientific sources Ethics in the century BC (BC) because historically, the century BC (BC) is known as the Scientific term which means humans are far from modern scientific traditions, however, Ethics both theoretically and practically can develop a measure of the value of people's lives at that time in a different format. This research will discuss the People of the Pre-Christian Age, Aristotle. In addition to Western Philosophers, Aristotle was also a very important figure in the Islamic world, notably Paripatetik's Islamic leaders such as Al Kindi, Al Farabi, and Ibn Sina. This research is a research library. Researchers try to dissect the construction and paradigm of ethical values ​​built by Aristotle in his work entitled Nichomachean Ethics and then reflect the concept with the concept of Ethics narrated and developed in Islam which is sourced from the Qur'an. In this research, the writer found Aristotle's ethical formulation which acted realistically. For Aristotle, The Good, Virtue, and Happiness are not abstract values, but they all provide real and empirical conditions. Its existence can be created and can be felt by the human senses.

Existentialism and Higher Education: A Renewed Intersection in Well-Being

Enhanced well-being for students, staff, and faculty has become a focal point on many campuses across North America. Well-being promotion tends to focus on the “wellness” half of well-being, practices related to individual health, stress-management, enhanced coping, and environmental conditions. These efforts, while significant, address the symptoms, not the root causes of what has led to the degree of experienced un-wellness or ill-being. What has not yet been adequately articulated in well-being theory, as applied to the higher education setting, is a focus on the “being” half of the well-being phrase, how higher education is connected to a student’s subjectivity and the meanings they give to the objective world. This article proposes a conception of well-being in higher education that stems from existential philosophy and humanistic psychology, as well as key concepts from Aristotle’s Nichomachean Ethics. Higher education is seen as a place where students’ self-discovery informs their approach to knowledge and learning, as well as their development of an ethical sense of justice and the rights of others in the educational community. Well-being is in this way rendered more fully.

A reply to Kelsen's critique of Aristotle's concept of justice

Kelsen wrote a book, much less known than his Reine Rechtslehre (Pure Theory of Law), called Was ist Gerechtigkeit (What is Justice), in which he attempts to show how and why several theories of justice, formulated by authors ranging from Greece to European Illuminism, are wrong. One of those concepts is Aristotle’s, as exposed in his Nichomachean Ethics. In this article, I argue that in order to show Aristotle wrong, Kelsen misinterprets his theory, then ignores the practical consequences it implies. I attempt to demonstrate that, although highly influenced by the (retrograde) mores of his time, Aristotle’s theory can be useful to us today, which Kelsen denies. Finally, I present a challenge regarding one point raised by Kelsen which is particularly hard to reply.

Forståelsens praksis - Gadamers hermeneutiske ontologisering af Aristoteles' praksisanalyse

”The Praxis of Understanding” offers a comparative reading of Aristotle’s Nichomachean Ethics as well as Hans-Georg Gadamer’s Truth and Method. The article elaborates on the two following theses that turn out to be both separate and highly interconnected. The first thesis is fleshed out in an analysis of Aristotle’s three modes of activity; namely poiesis, theoria and praxis. Here, it is suggested and argued that – contrary to Aristotle’s own self-understanding – praxis (rather than theoria) is actually the most essential human form of activity. The second thesis moves on to show that there is a conspicuous and underappreciated structural analogy between these Aristotelian modes and the three modes of understanding history in Gadamer’s Truth and Method. As such, the priority of effective-historical consciousness above what Gadamer refers to as enlightenment and historicism can be said to realize a latent potential in the Ethics, which both presupposes and transcends the Aristotelian analysis of praxis.

The metaphor of the dog in Arabic Literature

This essay deals with the metaphor of the dog in Arabic philosophical literature. The metaphor is viewed in relation to the imagery of the rider and the horse, which vividly demonstrates the dynamic relation of the three faculties of the soul. Our focus is on the irascible faculty, the emotion of anger. The dog metaphor brings out the positive dimension of emotion. Classical Arabic literature views the soul as a substance distinct from the body, and has many illustrations showing the superiority of the soul over the body. What makes the soul special is its rational faculty, its capacity to reason. In the rider-horse imagery, the rider is the metaphor for reason, the horse the metaphor for passion, and the dog the metaphor for anger. A balanced soul coordinates these faculties in right proportion. The imagery of horse-riding, used in Arabic and Greek philosophical literature, provides the most powerful image to explain how the three faculties of the soul interact with one another. The article examines the imagery from a literary and philosophical perspective. Scientific knowledge of the horse and dog will enhance our insight and appreciation of the richness of the metaphor. The method of analysis is based on four primary classical texts: Aristotle’s Nichomachean Ethics in Miskawayh’s eleven century Arabic translation, Tahdhib al-Akhlaq (Refinement of Character ), Galen’s Ethics in Arabic translation, and al-Raghib al-Isfahani’s al-Dhari’ah ila Makarim al-Shari’ah (“The Means to the Noble Qualities of the Law”).

A CATEGORIA “LIBERDADE” NO CURSO CONIMBRICENSE SOBRE A ÉTICA A NICÔMACO E A “EXPERIÊNCIA DE LIBERDADE” NAS INDIPETAE JESUÍTICAS (SÉCULOS XVI E XVII)

Analisando um tipo específico de correspondência jesuítica – as Litterae Indipetae –, identificou-se um dinamismo de elaboração da experiência capaz de revelar um modus vivendi, fundado numa concepção do ser humano, à luz da fé cristã, própria dos membros da Companhia de Jesus. É a este vivido descrito nas cartas (com suas devidas implicações fundamentais) e à descrição filosófica do conceito “liberdade” contida no Curso Conimbricense sobre a Ética a Nicômaco, que se dedica este artigo, buscando responder à pergunta: em que medida esta categoria – “liberdade” – expressa a partir de topoi próprios do gênero de correspondência e da forma mentis dos jesuítas (num âmbito histórico cultural institucional peculiar) poderia interessar para a compreensão do dinamismo anímico dos seres humanos? Resulta desta investigação que a elaboração da experiência de “liberdade“, neste âmbito preciso, parte do pressuposto de que o homem é uma unidade (corpo e alma, razão e fé, sensação e intelecção) e de que, vivendo ordenado (em si mesmo e no mundo que o circunda), realiza o seu ser por analogia ao Ser Divino.Abstract: By the analysis of a specific type of Jesuitical correspondence – the Litterae Indipetae – a dynamic of working-out of experience was identified, revealing a modus vivendi (way of living) based upon a Christian view of the human being, proper to the members of the Society of Jesus. This article explores the lived experience described in those letters (with its basic implications) and the description of the philosophical concept of “freedom” contained in the Conimbricenses Commentaries on the Nichomachean Ethics. We try to answer in which measure the category of “freedom” expressed in the topoi specific to this kind of letters and to the Jesuitical forma mentis (in a particular historical-cultural-institutional context) may be of interest for understanding the psychical dynamic of human beings. It results from this inquiry that the elaboration of the experience of “freedom” in this context, starts from the assumption that human beings are an unit (body and soul, reason and faith, sensation and intellection) and that, living in an orderly way (in themselves and in the surrounding world), they fulfill their aim in life conforming themselves to the Divine Being.

Gender Influences on Ethical Considerations in the IT Environment

We become just by performing just actions. —Aristotle, Nichomachean Ethics, 4th century, B.C. (Miner & Rawson, 2000) From the opening statement, it is evident that ethics has played a part in our everyday lives since the beginning of time, and still continues to do so. Another aspect of our lives that has become increasingly widespread is the use of information technology. In the Information Age, it is not often that we link ethics and information technology (IT). This article examines the link between ethics and IT, and the influence of gender on ethical considerations in the IT environment.

Semiotics of mimesis and communicative relationship among texts: Ekphrasis and replication between Hesiod and Homer

The Shield of Heracles by Hesiod and Homer’s Iliad, XVIII show how mimesis should be considered: it is a process that should be seen different according to the levels that it refers to. There is one object constructed by a craftsman (first level of representation), after that a poet may write about this object and its construction (second level of representation). Then yet another poet could write, on the model of the previous text, his poem with his personal idea. Explaining first, the meaning of representation, arts and mimesis in Plato (Ion, Phaedrus, Cratylus, Sophist, Laws, Republic-Book X) and in Aristotle (Poetics, Nichomachean Ethics), I would like to explain how mimesis was considered according to the terms of form and representation. After that I would carry out a textual analysis of The Shield of Heracles and Iliad, to demonstrate that even if Hesiod’s text is quite similar to Homer’s, the context, the meaning, the background of the authors and the narrative structures are different. The different levels of pertinence and the different points of view demonstrate that mimesis is not a process that produces hierarchy in retrospect, but it is something heading to the direction of what “it is not created yet”.