This approach gives liberty moral significance by illustratinghow the natural right to liberty is a social and political condition necessaryfor the possibility of human flourishing the ultimate moral standardin Aristotelian ethics interpreted as a natural-end ethics.
Because Aristotle considers universals, concepts,or essences as metaphysical rather than as epistemological, it is difficult,if not impossible, for him to explain how one sees or intuits "good," "value,""ethical," and so on when he is confronted with various optional actionsor objects.
Because a man might fail or be thwarted in his efforts, Aristotleexplained that a person should be more concerned with his fitness to achievesuccess than with the existential attainment of the success itself.
This anthology presents Aristotle's "Rhetoric" in its original context, providing examples of the kind of oratory whose success Aristotle explains and analyzes.
The contributors--eminent philosophers, classicists, and critics--assess the role and the techniques of rhetorical persuasion in philosophic discourse and in the public sphere.
Aristotle wants to ground his theory of concepts in the factsof reality but is not fully explicit with respect to methods by which essencesget imprinted on a man's mind.
It follows that Aristotle considered essences to be metaphysicaland every entity to be comprised of form, the universalizing factor, andmatter, the particularizing factor.
They oppose Aristotle'sapparent intuitionist view that essences are simply "intellectually seen."They contend that universals or concepts are the epistemological productsof a classification process that represents particular types of entities.
For Aristotle, a being of conceptual consciousness mustfocus on reality and must discover the knowledge and actions required ifhe wants to fully develop as a human person.
Aristotle then goes on to derive a number of economic ideas from axiomaticconcepts including the necessity of human action, the pursuit of ends byordering and allocating scarce means, and the reality of human inequalityand diversity.
Articulating an explicit and clear understandingof the end toward which a person's life aims, Aristotle states that eachhuman being should use his abilities to their fullest potential and shouldobtain happiness and enjoyment through the exercise of their realized capacities.
Observing thathuman nature has capacities pertaining to its dual material and spiritualcharacter, Aristotle explains that economics is an expression of that dualcharacter.
This book presents twenty essays on various aspects of Aristotle’s De Anima. These cover topics such as the relation between the body and soul, functionalism, sense-perception, imagination, memory, intellect, and desire. It includes an introduction that provides a description of the manuscripts of the De Anima, commentaries, and its links with other works.
When Plato died, Aristotle returned to his native Macedonia, where he is supposed to have participated in the education of Philip's son, Alexander (the Great).
Aristotle viewed economic activityas a means of coordination through which persons would have the opportunityto obtain the external goods necessary to attain happiness.
His modern critics' explanation of Aristotle'sposition on ethical exactness is that it was a consequence of the intrinsicistelements of his epistemology.