亚里士多德《尼各马可伦理学》10.7-8中的实践生活、沉思生活与完美的快乐

Q2 Arts and Humanities

Logos and Episteme Pub Date : 2019-01-01 DOI:10.5840/LOGOS-EPISTEME20191013

T. Roche

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引用次数: 1

摘要

今天仍有两种观点得到捍卫。一个是en10中对eudaimonia的描述与其他书中对它的描述不一致。另一种观点是，EN 10中的描述与其他书中的其他说法是一致的，因为亚里士多德通过将完美的快乐描述为仅由沉思活动组成的，来描述完美的快乐。我称这种观点为理智主义的解释。我认为这两种观点都是不正确的，因为尽管亚里士多德的立场是一致的，但他并不认为人类完美的快乐只涉及优秀的理论活动。他的哲学家拥有并实践着道德的卓越和实践的智慧，所以他的部分幸福在于这些活动以及沉思的活动。

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The Practical Life, the Contemplative Life, and the Perfect Eudaimonia in Aristotle’s Nicomachean Ethics 10.7-8

Two views continue to be defended today. One is that the account of eudaimonia in EN 10 is inconsistent with claims made about it in other books of the work. The other view is that the account in EN 10 is consistent with other claims made in the other books because Aristotle presents one account of perfect eudaimonia by portraying it as consisting solely in contemplative activity. I call this view the intellectualist interpretation. I then argue that neither view is correct because although Aristotle’s position is consistent, he does not hold that the perfect eudaimonia for a human being involves nothing but excellent theoretical activity. His philosopher possesses and exercises the moral excellences and practical wisdom and so some portion of his happiness consists in these activities as well as contemplative activity.

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来源期刊

Logos and Episteme Arts and Humanities-Philosophy

CiteScore

0.40

自引率

0.00%

发文量

审稿时长

20 weeks

期刊介绍： the journal publishes articles, reviews or discussion notes focused as well on problems concerning the general theory of knowledge, as on problems specific to the philosophy, methodology and ethics of science, philosophical logic, metaphilosophy, moral epistemology, epistemology of art, epistemology of religion, social or political epistemology, epistemology of communication. Studies in the history of science and of the philosophy of knowledge, or studies in the sociology of knowledge, cognitive psychology, and cognitive science are also welcome.