By Professor Tobias Hoffmann, Jörn Müller, Matthias Perkams
Aristotle's Nicomachean Ethics is the textual content which had the one maximum impact on Aquinas's moral writings, and the historic and philosophical price of Aquinas's appropriation of this article provokes vigorous debate. during this quantity of recent essays, 13 exceptional 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 root of morality, and the character of enjoyment. They research Aquinas's remark at the Ethics and his theological writings, chiefly the Summa theologiae. Their essays express Aquinas to be a hugely perceptive interpreter, yet one that additionally who additionally brings sure presuppositions to the Ethics and alters key Aristotelian notions for his personal reasons. the result's a wealthy and nuanced photo of Aquinas's relation to Aristotle that might be of curiosity to readers in ethical philosophy, Aquinas reviews, the background of theology, and the heritage of philosophy.
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Additional resources for Aquinas and the Nicomachean Ethics
1225a30–3). To find what makes an action up to us, we need to mention more than knowledge 28 T. H. 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.
And yet he never purports to offer a general account of virtue, even though, in giving that sort of general account of moral virtue, he apparently concedes that a general account would be desirable. (2) Are some virtues more basic than others, and, if so, what makes them so? Aristotle evidently does regard some virtues as more basic, as revealed in how he refers to virtues in those passages in the EN in which, as if in passing, he gives lists of virtues, or refers to virtues (or persons as having the virtues) by way of example.
1). 1 ad 1). Although Aquinas in the SLE does not ascribe a theory of “parts” of principal virtues to Aristotle, he does interpret the EN as drawing a distinction between principal and subsidiary virtues. 1 lines 2–4). However, Aquinas does not attribute to Aristotle any assignments of secondary virtues to primary ones, 12 It is important to observe that for Aquinas a “part” of a power in this sense includes not simply direct or natural applications of a power but also indirect or, so to speak, transferred applications.
Aquinas and the Nicomachean Ethics by Professor Tobias Hoffmann, Jörn Müller, Matthias Perkams