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.perceived good: Something that strikes a person as desirable, whether really good for that person or not.phronesis: The Greek term for prudence (or practical wisdom).phronimos: The Greek term for an individual with phronesis (prudence or practical wisdom).physis: The Greek term for nature; its verbal root is phyein, meaning to grow, to develop. pleasure: Good feeling, sometimes of a sensory nature, sometimes of a spiritual sort.Aristotle holds that takingpleasure at the right sort of things is a sign of virtue, but he warns that pleasure itself is neither the goal of life nor acriterion of morality.polis: The Greek term for a city.politics: That part of philosophy dealing with the organization of civic life; for Aristotle, ethics is part of politics.practical reasoning: Intellectual activity aimed at doing or making; in ethics, this often involves learning tocorrelate spontaneous desires with what is genuinely good for us.practical syllogism: Aristotle s description of the reasoning process by which a person places a specific actionbeing considered under some general moral premise in order to reach a conclusion about the proper action to take.practical wisdom: See prudence.pride: For Aristotle, a virtue concerned with honor that strikes the mean between exaggerated and insufficientsenses of one s own importance.For many later Christian Aristotelians, the name for the vice of exaggerated senseof one s own importance.See humility.prudence: The virtue of knowing how to act, how to secure the ends and goals of human life by deliberatingrealistically (neither over optimistically nor over pessimistically), and of coming to appropriate decisions in areasonable period of time (neither too hastily nor too slowly).rational animal: One of Aristotle s preferred definitions for the human being; members of this species all share (toone degree or another) the ability of reason as a distinguishing mark within the genus animal. realism: A school of thought that identifies truth as the conformity of the mind to the way things are.rectificatory justice: See corrective justice.responsibility: Moral accountability for one s deliberately chosen actions.right reason: The correct use of reason, as exemplified in persons recognized for their virtue.science: An intellectual virtue; the habit of knowing what is necessary and eternal and of being able to make cogentcause-and-effect demonstrations in a given field by using the relevant first principles.second nature: The development of certain traits to the point that they come with such regularity, ease, andpleasure that they seem innate rather than acquired.sophia: The Greek term for wisdom.species: The sub-group in a genus to which a given individual belongs.The test for determining whether anindividual belongs to a species is whether or not it possesses a given trait or property (however well or poorlydeveloped that property may be in the individual).specific difference: The trait or property that is found (however well or poorly developed) in every member of agiven species but totally lacking in individuals not of that species.speculative intellect: Intellectual activity concerned with the pursuit of knowledge for its own sake.Stoicism: A school of philosophy that cultivates peace of mind by training a person in moral virtue and in the habitof being indifferent to anything outside of one s one control.techne: The Greek term for art.©2001 The Teaching Company Limited Partnership 33 teleology: Goal-directedness; for Aristotle, not only do artificial objects have some goal in their very design, butnatural objects also have in-built inclinations to seek their given ends.temperance: The moral virtue of habitually choosing the mean between the extremes of self-indulgence andinsensitivity in matters of pleasure and pain.truth: The conformity of the mind to the way things are.truthfulness: The golden mean between boastfulness and false modesty.utilitarianism: An ethical theory (associated with such figures as Jeremy Bentham and John Stuart Mill) thatchampions as the greatest happiness principle that one should regard nothing as intrinsically right or wrong butshould rather evaluate the usefulness of everything from the perspective of maximizing happiness and minimizingpain.virtue: A developed (acquired) disposition (or habit) of excellence at something; see moral virtue and intellectualvirtue.voluntary: What is done in accord with one s nature.weakness of will: For Aristotle, the state of a person whose reason is not in full control but who tends to be pulledby various appetites and passions.wisdom: An intellectual virtue, whether speculative or practical in nature.Speculative wisdom is the habit ofuniting the intuition of first principles with science (the habit of knowing how to demonstrate the link betweeneffects and their causes).See also prudence.wit: The mean between buffoonery and boorishness.34 ©2001 The Teaching Company Limited Partnership BibliographyArendt, Hannah.The Human Condition (Chicago: Univ.of Chicago Press, 1958, 1998).An account of humannature done from an Aristotelian perspective in light of contemporary problems.çøçøçø.The Life of the Mind, vol.1.: Thinking, vol.2: Willing (New York: Harcourt, Brace, Jovanovich, 1978).Alongitudinal study of two important themes in the history of philosophy.Especially good for appreciating thedifficulty of making progress at each step beyond what was already known by previous thinkers.Asselin, Don.Human Nature and Eudaimonia in Aristotle (New York: Peter Lang, 1989).A reflection onAristotle s notion of happiness and the possibilities for achieving it today.Augustine, Confessions, esp.Book VII.The autobiography of Augustine of Hippo, up to the time of his conversionin 386/387, followed by some theological reflections on time, memory, and human nature.Book VII recounts theintellectual roadblocks that had to be resolved before his conversion.Especially interesting on the problem of thefree choice of the will, the problem of evil, and the nature of God.Bernard of Clairvaux, The Steps of Humility, tr.George B.Burch (Cambridge: Harvard Univ.Press, 1950).Atreatise written for the monks of his order about the acquisition of the virtue of humility.Interesting as a contrast toAristotle s thought about pride.Bosley, Richard, Roger A.Shiner, Janet D [ Pobierz caÅ‚ość w formacie PDF ]
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.perceived good: Something that strikes a person as desirable, whether really good for that person or not.phronesis: The Greek term for prudence (or practical wisdom).phronimos: The Greek term for an individual with phronesis (prudence or practical wisdom).physis: The Greek term for nature; its verbal root is phyein, meaning to grow, to develop. pleasure: Good feeling, sometimes of a sensory nature, sometimes of a spiritual sort.Aristotle holds that takingpleasure at the right sort of things is a sign of virtue, but he warns that pleasure itself is neither the goal of life nor acriterion of morality.polis: The Greek term for a city.politics: That part of philosophy dealing with the organization of civic life; for Aristotle, ethics is part of politics.practical reasoning: Intellectual activity aimed at doing or making; in ethics, this often involves learning tocorrelate spontaneous desires with what is genuinely good for us.practical syllogism: Aristotle s description of the reasoning process by which a person places a specific actionbeing considered under some general moral premise in order to reach a conclusion about the proper action to take.practical wisdom: See prudence.pride: For Aristotle, a virtue concerned with honor that strikes the mean between exaggerated and insufficientsenses of one s own importance.For many later Christian Aristotelians, the name for the vice of exaggerated senseof one s own importance.See humility.prudence: The virtue of knowing how to act, how to secure the ends and goals of human life by deliberatingrealistically (neither over optimistically nor over pessimistically), and of coming to appropriate decisions in areasonable period of time (neither too hastily nor too slowly).rational animal: One of Aristotle s preferred definitions for the human being; members of this species all share (toone degree or another) the ability of reason as a distinguishing mark within the genus animal. realism: A school of thought that identifies truth as the conformity of the mind to the way things are.rectificatory justice: See corrective justice.responsibility: Moral accountability for one s deliberately chosen actions.right reason: The correct use of reason, as exemplified in persons recognized for their virtue.science: An intellectual virtue; the habit of knowing what is necessary and eternal and of being able to make cogentcause-and-effect demonstrations in a given field by using the relevant first principles.second nature: The development of certain traits to the point that they come with such regularity, ease, andpleasure that they seem innate rather than acquired.sophia: The Greek term for wisdom.species: The sub-group in a genus to which a given individual belongs.The test for determining whether anindividual belongs to a species is whether or not it possesses a given trait or property (however well or poorlydeveloped that property may be in the individual).specific difference: The trait or property that is found (however well or poorly developed) in every member of agiven species but totally lacking in individuals not of that species.speculative intellect: Intellectual activity concerned with the pursuit of knowledge for its own sake.Stoicism: A school of philosophy that cultivates peace of mind by training a person in moral virtue and in the habitof being indifferent to anything outside of one s one control.techne: The Greek term for art.©2001 The Teaching Company Limited Partnership 33 teleology: Goal-directedness; for Aristotle, not only do artificial objects have some goal in their very design, butnatural objects also have in-built inclinations to seek their given ends.temperance: The moral virtue of habitually choosing the mean between the extremes of self-indulgence andinsensitivity in matters of pleasure and pain.truth: The conformity of the mind to the way things are.truthfulness: The golden mean between boastfulness and false modesty.utilitarianism: An ethical theory (associated with such figures as Jeremy Bentham and John Stuart Mill) thatchampions as the greatest happiness principle that one should regard nothing as intrinsically right or wrong butshould rather evaluate the usefulness of everything from the perspective of maximizing happiness and minimizingpain.virtue: A developed (acquired) disposition (or habit) of excellence at something; see moral virtue and intellectualvirtue.voluntary: What is done in accord with one s nature.weakness of will: For Aristotle, the state of a person whose reason is not in full control but who tends to be pulledby various appetites and passions.wisdom: An intellectual virtue, whether speculative or practical in nature.Speculative wisdom is the habit ofuniting the intuition of first principles with science (the habit of knowing how to demonstrate the link betweeneffects and their causes).See also prudence.wit: The mean between buffoonery and boorishness.34 ©2001 The Teaching Company Limited Partnership BibliographyArendt, Hannah.The Human Condition (Chicago: Univ.of Chicago Press, 1958, 1998).An account of humannature done from an Aristotelian perspective in light of contemporary problems.çøçøçø.The Life of the Mind, vol.1.: Thinking, vol.2: Willing (New York: Harcourt, Brace, Jovanovich, 1978).Alongitudinal study of two important themes in the history of philosophy.Especially good for appreciating thedifficulty of making progress at each step beyond what was already known by previous thinkers.Asselin, Don.Human Nature and Eudaimonia in Aristotle (New York: Peter Lang, 1989).A reflection onAristotle s notion of happiness and the possibilities for achieving it today.Augustine, Confessions, esp.Book VII.The autobiography of Augustine of Hippo, up to the time of his conversionin 386/387, followed by some theological reflections on time, memory, and human nature.Book VII recounts theintellectual roadblocks that had to be resolved before his conversion.Especially interesting on the problem of thefree choice of the will, the problem of evil, and the nature of God.Bernard of Clairvaux, The Steps of Humility, tr.George B.Burch (Cambridge: Harvard Univ.Press, 1950).Atreatise written for the monks of his order about the acquisition of the virtue of humility.Interesting as a contrast toAristotle s thought about pride.Bosley, Richard, Roger A.Shiner, Janet D [ Pobierz caÅ‚ość w formacie PDF ]