The Life of Contemplation in Aristotle's Ethical Philosophy
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Transcript of The Life of Contemplation in Aristotle's Ethical Philosophy
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2014-2015
2015
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Philosopher, May Sim (ed.), The Crossroads of Norm and Nature. Essays on Aristotles Ethics and
Metaphysics, Rowman & Littlefield Publishers, Inc. 1995, 87. 15 , art.cit. (2000), .275, ,
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H. von Arnim Die drei aristotelischen Ethiken,
Sitzungsberichte der Akademie der Wissenschaften in Wien [Philosophische Historische Klasse], 1924, .67.
Eudemische Ethik und Metaphysik, Wien: Hlder-Pichler-Tempsky 1928, .25. Das Ethische in Aristoteles
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(eds.), Articles on Aristotle (2. Ethics and Politics), Duckworth 1977, 31. 24 . 25 . Thomas Nagel, Aristotle on Eudaimonia, Phronesis 17, 1972, 252. 26 .., 1178b7-33. 27 .
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Cooper, Reason and Human Good in Aristotle, Cambridge, Massachusetts: Harvard U.P. 1975, 155-80. 33 J.L. Ackrill Aristotle on
Eudaimonia, A. Rorty (ed.), Essays on Aristotles Ethics, University of California Press 1980.
.. 7-8 7 Timothy Roche,
Ergon and Eudaimonia in Nicomachean Ethics I: Reconsidering the Intellectual Interpretation, Journal of the
History of Philosophy 26, 2, 1988, 175-94 David Keyt, Intellectualism in Aristotle, G.C. Simmons (ed.),
Paideia, SUNY Press 1978, 138-51 Jennifer Whiting, Human Nature and Intellectualism in Aristotle, Archiv fr
Geschichte der Philosphie 68, 1986, 70-95. 34 () , o Seth Benardete
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(On
Wisdom and Philosophy: the first two chapters Aristotles Metaphysics A, Review of Metaphysics, December
1978, 205-215).
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Louvain 1959, 81: Cest presque un lieu commun de dire quil y a dans lthique Nicomaque deux morales,
celle de la vertu et celle de la contemplation, personnifies lune dans le magnanime du livre IV et lautre dans le
philosophe du livre X. [
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289-296. 72 Georg Henrik von Wright, The Varieties of Goodness, New York: The Humanities Press 1963. 73 W.F.R. Hardie, The Final Good in Aristotles Ethics, Philosophy 40, No.154, 1965, 277-295.
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dat et imperat Deus, qui ille princeps et gubernator est, sed ob eundem finem praecepta dat, ob quem prudentia.
von Arnim, Die drei aristotelischen Ethiken,
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,
. . Pierre Defourny, Contemplation
in Aristotles Ethics, J. Barnes, M. Schofield, R. Sorabji (eds.), Articles on Aristotle (2. Ethics and Politics),
Duckworth 1977, 107-108. 100 Franz Dirlmeier, Aristoteles: Eudemische Ethik, Berlin: Akademie-Verlag 1962.
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: 105 Was zunchst die thtige Vernunft betrifft, so knnte es scheinen, sie sei nicht allein das gttliche in
Menschen (X 7, 1177a15), sondern von dem gttlichen Geist selbst nicht verschieden (Zeller, Philos. Der
Griechen, II 2, Leipzig 1879, .572 .372, .6). 106 Aristote E. Boutroux Grande Encyclopdie, vol. 3, .346. . O. Hamelin, La Morale
dAristote (), Revue de Mtaph. 30, 1923, .503-4. 107 .. X 7, 1178a7: , 1177b34:
( ) 1178a5:
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(.. VI 7, 1141a19). 109 Comm. in Arist. Graeca, XIX, .221, 38-222, 2.
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. 115 . Pierre Defourny, art.cit. (1977), 110-112. 116 , ( 2, 982b29-983a11),
,
, , , ,
. . S. Benardete, art.cit. (1978), 215. 117 W.F.R. Hardie, op.cit. (1968), 336-337.
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York: Cambridge U.P. 1986, . 376. 123 , , .
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11.09.2015,
125 Anthony Kenny, op.cit. (1992), 109.
-
. 46
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[Philosophische Historische Klasse], 1924.
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. 47 id., The Fragility of Goodness: Luck and Ethics in Greek Tragedy and Philosophy, New York: Cambridge U.P.
1986.
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National Museum Cardiff
-
. 48 SUMMARY
THE LIFE OF CONTEMPLATION IN ARISTOTLES ETHICAL PHILOSOPHY
The Nicomachean Ethics exhibits two accounts of eudaimonia, a comprehensive and an
exclusive intellectualist account. According to the intellectualist account, stated in Book X Chap.7,
eudaimonia is realized in the activity of the most divine part of man, functioning in accordance with its
proper excellence. This is the activity of theoretical contemplation, the quality of which intrinsically
bears on eudaimonia. According to the comprehensive account (described as secondary at 1178a9),
eudaimonia essentially involves not just the activity of the theoretical intellect, but the full range of
human life and action, in accordance with the broader excellences of mortal virtue, given its definition
by the mean, and practical wisdom which make the (the attainment of human nature:
1178b5-7). This view connects eudaimonia with the conception of human nature as composite, i.e. as
involving the interaction of reason, emotion, perception, and action in an ensouled body.
In NE VI 7 the discovery of scientific truth is in Aristotles terms something noble, concerned
with (the attainment of truth). The sophia is the highest type of knowledge, and knowledge
of the highest objects. According to the NE, the sophia is the most perfect virtue, and the activity which
is the exercise of sophia, that is to say contemplation, is what perfect eudaimonia consists in. All
virtues are chosen for the sake of eudaimonia, but in the case of virtues other than sophia, according to
Aristotle (1177b3), we pursue something other than their activity for its own sake. In the case of sophia
we do not seek anything other than the contemplation which is its exercise. When from NE X we turn
back to Book I and read that the good for man is activity of soul in accordance with virtue, and if there
are more than one virtues, according to the best and most perfect, it is natural to think of sophia as
being the best and most perfect virtue.
Within the intellectualist account of eudaimonia, which dominates Chapters 7 and 8 of Book
X, the contemplative life is achieved not in virtue simply of being a man, but in virtue of something
divine of which men partake. This divine element, which gives us the capacity to think about things
higher than ourselves, is the highest aspect of our souls. Hence we should cultivate that portion of our
nature that promises to transcend the rest which belongs to a complete account of human life. We must
identify with the highest part of ourselves rather than with the whole. The other functions, including the
practical employment of reason itself, provide support for the highest form of activity, but do not enter
into our proper excellence as primary component factors. This is because men possess as their essential
nature a capacity to transcend themselves and become like gods, that is they are capable in virtue of
contemplation of (the attainment of immortality).
Panagiotis Ath. Dellis
Department of Classics
University of Ioannina
Greece
-
. 49
. ...............................................................................................................................1-2
.
. , ................................................2-5
. .........................6-10
. .........................................................................................10-11
. .
(SUMMUM BONUM) A.
.11-16
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.
.....18-23
. ....23-28
IV. .
. ..29
. .....30-34
. :
.....34-38
. ...38-44
V. . ..44-45
.46-47
SUMMARY....48