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Michael M. Shaw

. 18 The second way to understand unqualified generation is when the organized capacities for life, and the order of a formal substratum, become actualized as a material substratum. Such quickening of a σπέρμα constitutes unqualified generation as birth of a living substance from the privation, or not

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Darrel D. Colson

is recorded his famous utterance to the jury: "... I say that to talk every day about virtue and the other things about which you hear me talking and examining myself and others is the greatest good to man, and ... the unexamined life is not worth living..." (Ap. 38A). If we are ever to understand

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Colloquium 1

Physics as a Virtue

STEPHEN MENN

shows that it is a specification of, and an attempt to re- solve problems in, the Platonic and Aristotelian conception of the T£ÀOS" as a life according to virtue. Living 6ixo\oyov)xivo)$ T?7 4)�(reL is a spe- cial way of living 6IAoXoyovAevws,, consistently, as opposed to J1.l1xop

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Malcolm Heath

establishment of self-sustaining communities that allows the horizon of human concern to extend beyond the mere preservation of life to living a good life ( Pol . 1.2, 1252b27-30), i.e. a life of fine actions ( Pol . 3.9, 1280b40-1a4). What is at stake for the isolated household with which Aristotle’s account

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Amber D. Carpenter

this in turn suggests a sort of living consisting in a series of purely mechanical processes, 6 then it might be just this notion of non-conscious, non-agentive, non-experiencing ‘life’ that Plato is carefully guarding against in assigning plants the very same sort of soul shared by animals, and hence

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Martha C. Nussbaum

, and loses his life because of his acceptance of this risk. Courage is the virtue which is most obviously connected with aware- ness of mortality, and in terms of which the difference between an eter- nally living being and a living being doomed to die can most readily be seen. But Heraclitus seems to

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Matthew Evans

cognitive activity is worth pursuing for its own sake. But this way of reading the argument is not mandated by the text. When Socrates asks Protarchus whether he “would enjoy the greatest pleasures” while living a thoughtless life, what question is he asking? Th e potential optative “would enjoy” ( χαίροις

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John Armstrong

community members refrain from harming each other, is not likely to motivate true Epicureans. They do not need to check a desire to harm others, for they have no such desire. Rather, their compliance with the contract is the happy result of living together without greed and ambition. Epicurus says that

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Mika Perälä

person in the same way as he treats himself because they are similar with respect to their good-making properties. This motivates the claim that the friend’s living is pleasant g . The friend’s living is hence desirable because it is good and similar to one’s own activities. This does not give a

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Colloquium 8

Wisdom, Philosophy, and Happiness: On Book X of Aristotle's Ethics

Ronna Burger

through the eyes of the many we see the political life as motivated simply by the desire for honor. As for the third candidate, the theoretical life, Aristotle only promises to investigate it later. He passes, instead, to a consider- ation of "the money-making life," without clarifying whether it