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Aristotle's Ethics

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About the Author

About the Book

Main Points of Aristotle's Ethical Philosophy
Subjects Covered in The Nicomachean Ethics

Book I: Summaries

Chapter I: The Aim of All Action is the Good
Chapter II: Politics is the Study of the Good
Chapter III: Limitations on the Study of Politics and Ethics
Chapter IV: Varying Views of Happiness and the Good—More Discussion on Method
Chapter V: Varying Views of the Good Life
Chapter VI: The Platonic View of the Good
Chapter VII: Definitions of the Good and Happiness
Chapter VIII: Confirmation of Our View in Popular Ideas on Happiness
Chapter IX: How Happiness is Acquired
Chapter X: Can a Man be Called Happy Within His Lifetime?
Chapter XI: The Relation Between The Dead and The Living in Regard to Happiness
Chapter XII: The Degree of Praise Accorded to Happiness
Chapter XIII: Psychological Basis of Virtue

Commentary on Book I

Book II Summaries

Chapter I: Moral Virtue as a Result of Habits
Chapter II: Methodology of The Study of Ethics—Discussion of the Nature of Moral Qualities
Chapter III: Pleasure and Pain—The Test of Virtue
Chapter IV: Relation of Virtue and Virtuous Action
Chapter V: Definition of Virtue—Genus
Chapter VI: Definition of Virtue Species
Chapter VII: Particular Examples of the Mean and Extreme
Chapter VIII: Relation of Mean and Extremes
Chapter IX: How to Find the Mean

Commentary on Book II

Book III Summaries

Chapter I: Voluntary and Involuntary Action
Chapter II: Definition of Choice
Chapter III: Definition of Deliberation
Chapter IV: Definition of Wish
Chapter V: Man's Moral Responsibility as an Agent
Chapter VI: Courage (i)
Chapter VII: Courage (ii)
Chapter VIII: Courage (iii)
Chapter IX: Courage (iv)
Chapter X: Self-Control (i)
Chapter XI: Self-Control (ii)
Chapter XII: Self-Control (iii)

Commentary on Book III

Book IV: Summaries

Chapter I: Generosity
Chapter II: Magnificence
Chapter III: High-Mindedness
Chapter IV: Ambition and Lack of Ambition
Chapter V: Gentleness
Chapter VI: Friendliness
Chapter VII: Truthfulness
Chapter VIII: Wittiness and Tact
Chapter IX: Shame and Modesty

Commentary on Book IV

Book V: Summaries

Chapter I: Various Definitions of Justice
Chapter II: Particular Justice—Distributive and Remedial
Chapter III: Distributive Justice
Chapter IV: Remedial Justice
Chapter V: Reciprocal Justice and the Function of Money
Chapter VI: Political and Social Justice, Domestic Justice
Chapter VII: Natural and Conventional Justice
Chapter VIII: Degrees of Personal Responsibility
Chapter IX: Additional Discussion of Relation Between Voluntariness and Just Action
Chapter X: Equity and Justice
Chapter XI: Can a Man be Unjust Toward Himself?
Commentary on Book V

Book VI: Summaries

Chapter I: Psychological Basis of Intellectual Virtue
Chapter II: The Elements of Intellectual Virtue
Chapter III: The Five Modes of Intellectual Expression; Definition of Science
Chapter IV: Art or Applied Science
Chapter V: Practical Wisdom
Chapter VI: Intelligence
Chapter VII: Theoretical Wisdom
Chapter VIII: Practical Wisdom and Politics
Chapter IX: Practical Wisdom and Virtue in Deliberation
Chapter X: Practical Wisdom and Understanding
Chapter XI: Practical Wisdom and Good Sense
Chapter XII: The Utility of Theoretical and Practical Wisdom
Chapter XIII: Practical Wisdom and Moral Virtue

Commentary on Book VI

BOOK VII: Summaries

Chapter I: Continence and Incontinence
Chapter II: Commonly Held Beliefs about Continence and Incontinence
Chapter III: Incontinence and Knowledge
Chapter IV: The Sphere of Incontinence
Chapter V: Incontinence and Pathological Forms of Desire
Chapter VI: Incontinence in Anger
Chapter VII: Continence and Tenacity, Incontinence and Softness
Chapter VIII: Incontinence and Self-Indulgence
Chapter IX
Chapter X
Chapter XI: Current Views on Pleasure
Chapter XII: Is Pleasure a Good Thing? (1)
Chapter XIII: Is Pleasure the Highest Good? (2)
Chapter XIV: Are Most Pleasures Bad? (3)

Commentary on Book VII

Book VIII: Summaries

Chapter I: Reasons for Studying Friendship
Chapter II: The Three Objects of Affection, Definition of Friendship
Chapter III: The Three Kinds of Friendship
Chapter IV: Comparison of Perfect and Imperfect Friendship
Chapter V: Friendship as a Characteristic and an Activity
Chapter VI: Additional Observations on Friendship
Chapter VII: Friendship Between Unequals
Chapter VIII: Giving and Receiving Affection
Chapter IX: Friendship and Justice in the State
Chapter X: Political Systems
Chapter XI: Friendship and Justice Under Different Constitutions
Chapter XII: Friendship Within the Family
Chapter XIII: The Mutual Obligations of Equal Friends
Chapter XIV: The Mutual Obligations of Unequal Friends
Commentary on Book VIII

Book IX: Summaries

Chapter I: Measuring the Mutual Obligations of Friends
Chapter II: Conflicting Obligations
Chapter III: Dissolution of Friendships
Chapter IV: The Basis of Friendship is Self-Love
Chapter V: Friendship and Goodwill
Chapter VI: Friendship and Concord
Chapter VII: Good Deeds
Chapter VIII: Self-Love
Chapter IX: Friendship and Happiness
Chapter X: Should One Limit the Number of his Friends?
Chapter XI: Friends in Times of Adversity and Prosperity
Chapter XII: The Value and Influence of Friendship

Commentary on Book IX

Book X: Summaries

Chapter I: The Importance of Pleasure
Chapter II: The Doctrine that Pleasure is the Good
Chapter III: The Doctrine that Pleasure is Evil
Chapter IV: The True Nature of Pleasure
Chapter V: The Value and Function of Pleasure
Chapter VI: Happiness
Chapter VII: The Contemplative Life is the Highest Happiness
Chapter VIII: Advantages of the Contemplative Life
Chapter IX: Ethics and Politics

Commentary on Book X

Critical Essays

Aristotle's Works
Aristotle's Method And Place In Intellectual History

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About the Author

Aristotle was born in 384 B.C. in Stagira, a small town in Thrace. His father, Nicomachus, was a famous doctor who served as personal physician to King Amyntas II of Macedonia and had many connections at the royal court. It appears likely that Nicomachus played an important part in Aristotle's early intellectual development, encouraging his interest in biology and other natural sciences, and perhaps also training him in medicine.

After the deaths of both his parents, Aristotle went to Athens at the age of 17 to study at Plato's Academy. He remained there for nearly 20 years, toward the end supporting himself as a teacher of rhetoric. There were many popular stories in ancient times about personal conflicts between Plato and Aristotle during this period, but they have no factual basis and seem to have been prompted by Aristotle's later opposition to many of Plato's doctrines. Aristotle was very much under Plato's influence while studying at the Academy and his earliest written works were dialogues patterned after those of Plato and expressing conventional Platonic philosophical ideas. Even many years after Plato's death, when he was fully established in his own right as the head of a philosophical school, Aristotle continued to remember his teacher with the warmest affection and respect, as is shown by his comments in the first book of the Nicomachean Ethics.

Nicknamed "the mind" and "the reader" by Plato, Aristotle rapidly became one of the most outstanding students at the Academy. When Plato died in 348 B.C., his nephew Speusippus was appointed head of the school. Having no personal loyalty to Speusippus and disagreeing with his tendency "to turn philosophy into mathematics," Aristotle decided to leave Athens. Some scholars have suggested that he resented not having gotten the post which Speusippus inherited.

Accompanied by a few other students, Aristotle went to Atarneus, a small city on the western coast of Asia Minor, which was governed by Hermias, a former student at the Academy with whom he was friendly. Aristotle married Hermias' niece and established his own school at Assos, near the site of ancient Troy, on land Hermias gave him.

A few years later, Hermias was overthrown and murdered by a pro-Persian faction. It was no longer safe for Aristotle to remain at Assos, so he took his family to Mytilene on the island of Lesbos, the home of Theophrastus, another friend from his Academy days. Aristotle spent the next three years there, collecting data for his studies in biology. It is widely believed that he used this interlude for rethinking his whole philosophical position and had completely broken with Plato's system by the time he left Lesbos.

In 343 B.C., King Philip of Macedonia invited Aristotle to act as tutor to his 13 year old son Alexander. Still under Plato's influence to the extent that he thought it important to teach philosophy to princes, Aristotle immediately accepted the offer and moved with his family to Pella, the Macedonian capital. He lived there for almost eight years, but served as tutor for less than four because Alexander was soon called on to act as regent for his father and could spare little time for academic studies. The philosopher and his pupil are said to have become good friends, but in view of Alexander's later career and ideas, it is thought that Aristotle's teaching made no lasting impression on him.

Philip was assassinated in 335 B.C. and Alexander became King. After a quick pacification of the Greek states, he set out on his famous campaign against the Persian Empire. Several of Aristotle's students accompanied the victorious army to do research in the strange new lands of the east, and with Alexander's cooperation sent back at regular intervals written reports on their findings, as well as samples of plants, animals, minerals and anything else of interest.

Meanwhile, Aristotle returned to Athens, where he founded his own philosophical school at the Lyceum, a public garden and gymnasium dedicated to Apollo, which soon became known as the "peripatetic" school because of the peripatos or covered walk where he strolled each morning with his students while lecturing on various subjects.

Aristotle remained in Athens for 12 years, during which he did his most important writing and teaching. In all disciplines he emphasized empirical research and the accumulation of data before drawing conclusions, and the Lyceum was noted, among other things, for its library and zoo, both of which were valuable adjuncts to this aspect of his teaching. The Lyceum soon came to rival the Academy, and continued in existence as a school for nearly 800 years.

When Alexander died in Persia in 323 B.C., a wave of anti-Macedonian feeling swept through Athens and the rest of Greece. As Alexander's tutor and friend, Aristotle was one of its first victims. He was charged with impiety and brought to trial, more for political than religious reasons. To prevent the Athenians "from sinning a second time against philosophy," as he explained with an allusion to the fate of Socrates, Aristotle took his family north to Chalcis, his mother's birthplace, where he owned an estate. He died there soon afterwards in November, 322, at the age of 62. His old friend Theophrastus succeeded him as head of the Lyceum and continued his work in Athens, while his son Nicomachus along with some other students devoted themselves to compiling and editing his lectures.


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