By Professor Tobias Hoffmann, Jörn Müller, Matthias Perkams
Aristotle's Nicomachean Ethics is the textual content which had the only maximum effect on Aquinas's moral writings, and the old and philosophical price of Aquinas's appropriation of this article provokes vigorous debate. during this quantity of latest essays, 13 unique students discover how Aquinas gets, expands on, and transforms Aristotle's insights in regards to the attainability of happiness, the scope of ethical advantage, the basis of morality, and the character of enjoyment. They learn Aquinas's remark at the Ethics and his theological writings, specially the Summa theologiae. Their essays express Aquinas to be a hugely perceptive interpreter, yet one that additionally who additionally brings definite presuppositions to the Ethics and alters key Aristotelian notions for his personal reasons. the result's a wealthy and nuanced photograph of Aquinas's relation to Aristotle that might be of curiosity to readers in ethical philosophy, Aquinas experiences, the historical past of theology, and the historical past of philosophy.
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Additional resources for Aquinas and the Nicomachean Ethics
Irwin and desire. The Nicomachean account of the voluntary neither asks nor answers this Eudemian question. It may seem perverse to mention the Eudemian Ethics in a discussion of Aquinas; for he had no access to EE 2, and he knew nothing about the Eudemian origin of EN 5. But the Eudemian discussion is relevant because it presents an objection to the Nicomachean discussion. The objection cannot be anachronistic: it actually occurred to Aristotle. How, then, does the Nicomachean discussion deal with the Eudemian objection?
He therefore advances the historical interpretation of Aristotle. 11 lines 14–20). 30 T. H. Irwin he does what he should have done, but did not do, in his treatment of the division of the soul: he uses philosophical argument both to clarify Aristotle’s meaning and to clarify the philosophical implications of Aristotle’s view. 7 The kalon It may appear especially implausible to cite Aquinas’s treatment of the kalon as a contribution to the historically accurate understanding of Aristotle. ” Aristotle’s use of “kalon” rather than “agathon” in particular contexts ought to attract the notice of a translator and an interpreter.
Aquinas is well aware of these remarks in the De anima. 1 arg. c. 1). If Aristotle believes in essentially rational desire, the initially plausible interpretation of his remark on the rational and the non-rational part becomes less plausible. 9, including boul¯esis, within the non-rational part. This conception of desire is difficult to reconcile with the De anima. 20 lines 167–8). 2). 12 lines 22–38). Aquinas’s efforts to reconcile his interpretation of our chapter of the EN with his other views about Aristotle requires us to understand “rational by participation” in two ways: (1) The will is rational by participation insofar as it is not identical to reason but essentially responds to reason as such.