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value can there- fore approve himself in the strong sense that he is living the right life. If we abandon this point and assume that the content of a good life can- not be decided on objective grounds, then two questions arise. Firstly, 6 If the mesotês doctrine is not simply related in this way to this

In: Aristotle’s “Nicomachean Ethics”

least what they wish when, living in a well-ordered society, they are able to realize such a desire and can rely on a maximum provision of primary goods and accommodating institutions. In view of his life plan, a person is concerned with the totality of his life. In this respect he takes

In: John Rawls, A Theory of Justice
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constitute independent existences called spirits. They are in fact mere images of the real objects. Q. Which is good, life or death? 103 A Many people may argue that life is good and the better of the two. It is in living that mankind multiplies itself. And as we said earlier on, it is in life that man

In: Sage Philosophy

only enjoy the happiness of the political form of life. It remains the case, in this connection, that the representative of the theoretical form of life always needs the practical-political form aswell, since he is indeed a “composite” living being made up of body and soul (syntheton, b f.). EN X

In: Aristotle’s “Nicomachean Ethics”
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achieved through “living together” (syzên), in the sense of sharing not a roof, but a life.3 Taken abstractly, this comes to “the sharing of words and thought” (IX., b f.), or, if that sounds ineffectual, “the sharing of words and deeds” (IV. [], b f.). What it comes to concretely depends

In: Aristotle’s “Nicomachean Ethics”
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institutional justice (cf. § 35, 192 f. and § 69, 400). 11.2. Motivating Conditions An essential factor for the internal stabilization of a society’s justice is the inclination of its members to respect just social institutions and to con- tribute towards establishing them. In fact, the motivational attitudes

In: John Rawls, A Theory of Justice

realization of the avowed intention (and so revelation of what the subject was in fact committed to doing). The projected self-sentiment of a merely living self is realized by the “negation” of the object of desire necessary for life, part of an endless cycle of being subject to one’s desires and

In: Recognition and Social Ontology
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serve as reasons for further commitments, but one can legitimately ask for reasons for holding them: they are motivated. However, the reasons for holding a belief can be (and is often recognised to be) purely personal: desires, emotions, predilec- tions, intuitions of the believing subject. Beliefs