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Aristotle also holds, though, that, as Hughes puts it: "[t]he only ultimately justifiable reason for doing anything is that acting in that way will contribute to a fulfilled life." [ 5 ] Thus acts of philia might seem to be essentially egoistic, performed apparently to help others, but in fact intended to increase the agent's happiness.
Furthermore, moral philosophers focus less on obtaining a good life, and more on interpersonal relations and duties owed to others. [1] Similarly, whereas Plato and Aristotle saw the goal of the polis in providing a means of self-fulfillment to citizens, modern governments have given up on that, focusing rather on maintaining civic order. [1]
Aristotle describes popular accounts about what kind of life would be a eudaimonic one by classifying them into three most common types: a life dedicated to pleasure; a life dedicated to fame and honor; and a life dedicated to contemplation (NE I.1095b17-19). To reach his own conclusion about the best life, however, Aristotle tries to isolate ...
Aristotle applies his theory of hylomorphism to living things. He defines a soul as that which makes a living thing alive. [19] Life is a property of living things, just as knowledge and health are. [20] Therefore, a soul is a form—that is, a specifying principle or cause—of a living thing. [21]
Little is known about Aristotle's life. He was born in the city of Stagira in northern Greece during the Classical period. His father, Nicomachus, died when Aristotle was a child, and he was brought up by a guardian. At around eighteen years old, he joined Plato's Academy in Athens and remained there until the age of thirty seven (c. 347 BC).
Aristotle begins by raising the question of the seat of life in the body ("while it is clear that [the soul's] essential reality cannot be corporeal, yet manifestly it must exist in some bodily part which must be one of those possessing control over the members") and arrives at the answer that the heart is the primary organ of soul, and the central organ of nutrition and sensation (with which ...
The works of Aristotle, sometimes referred to by modern scholars with the Latin phrase Corpus Aristotelicum, is the collection of Aristotle's works that have survived from antiquity. According to a distinction that originates with Aristotle himself, his writings are divisible into two groups: the " exoteric " and the " esoteric ". [ 1 ]
Nevertheless, St. Thomas, probably influenced by Grosseteste’s choice to translate Aristotle's eudaimonia in Latin as felicitas, and tended to use them as synonyms, though he more frequently used beatitudo, in order to mean the last end of human life, as it is explicit, for instance, in ST I-II, q. 2, a. 2, arg. 1; this end, for him, consists ...