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El interés por este autor y esta temática no es únicamente historiográfico, sino que la amplia difusión y autoridad atribuida al texto aristotélico -especialmente, desde la escolástica (Aertsen, 1993: 24-27; Jeaunou, 1963: 72-73; Le Goff, 1985: 104-107; Lohr, 1982: 82-84)- pone de manifiesto una íntima relación entre las posturas eclesiásticas y las peripatéticas que sólo puede comprenderse y esclarecerse en el estudio de las fuentes clásicas pero que, además, tiene amplia repercusión en los debates actuales.
In the following chapter I will defend my earlier claim that the ergon argument serves to bridge the gap between the formal account of ethical notions such as virtue or eudaimonia and the substantial account of what these notions actually...
more In the following chapter I will defend my earlier claim that the ergon argument serves to bridge the gap between the formal account of ethical notions such as virtue or eudaimonia and the substantial account of what these notions actually consist in.
Further, I will present the ergon argument in the Nicomachean Ethics I.7 as highly relevant for ordering the intellectual virtues in the Book six of the Nicomachean Ethics as well as for the discussion of eudaimonia and happy life (eudaimon bios) in the Book ten.
The following chapter will discuss the ergon argument and its role within the Eudemian Ethics.
Based on the interpretation of the ergon argument above, I will argue that eudaimonia is theória in accordance with what Aristotle repeatedly says in Book X of the Nicomachean Ethics.
On the other hand, happy life (eudaimon bios) is a...He compared the existing translation with the Greek original and founded that it is not exactly corresponding with the original; so, he decided to check it with the Greek text (manuscript or edition), which he had at his hands and afterwards he edited some places.In Armenian sources there are many references to cardinal and theological virtues, examples of which are discussed in this article.more On the ergon argument in Aristotle's Protrepticus.In reply to the critiques of theoretical philosophy, Aristotle argues that regardless whether we take eudaimonia to be some sort of wisdom, virtue or enjoyment, living happily would belong either alone or most of all to the philosophers.To put my claim in the language traditionally used in the discussion of eudaimonia in Aristotle, my account of eudaimonia is strictly exclusivist: theória and only theória counts as eudaimonia.However, my account of happy human life includes practical virtues and other components associated with our social life.Therefore, “everyone capable of it should do philosophy” of the theoretical kind as it is defended in the Protrepticus (XII, 59.24-60.10).The ergon argument provided a basis upon which Aristotle showed that phronésis and alétheia are our highest capacities.First, I will discuss some methodological questions and briefly introduce the current state of the art concerning the relation between the Eudemian Ethics (= EE), the Nicomachean Ethics (= NE) and the Protrepticus.Second, I will provide a detailed interpretation of the ergon argument which is present in the first chapter of the second book of the Eudemian Ethics.