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Aristotle believed that ethical knowledge is not only a theoretical knowledge, but rather that a person must have "experience of the actions in life" and have been "brought up in fine habits" to become good (NE 1095a3 and b5). For a person to become virtuous, he can't simply study what virtue is, but must actually do virtuous things.
Aristotle explains that men "will be better able to achieve [their] good if [they] develop a fuller understanding of what it is to flourish." [ 5 ] He nonetheless seeks (in the Metaphysics ) to distinguish the good and the beautiful by saying that the former is always in action ( `en praxei ) whereas the latter may exist in motionless things as ...
As early as 1779 [5] Benjamin Franklin, in his article The morals of chess, advocated such a view, saying: . The Game of Chess is not merely an idle amusement; several very valuable qualities of the mind, useful in the course of human life, are to be acquired and strengthened by it, so as to become habits ready on all occasions; for life is a kind of Chess, in which we have often points to ...
Aristotle believed one's goal should be living well and "eudaimonia", a Greek word often translated as "well-being" or "happiness". This could be achieved by the acquisition of a virtuous character, or in other words having well-chosen excellent habits. Nicomachean Ethics – most popular ethics treatise by Aristotle; Eudemian Ethics; Magna Moralia
Chess initial position. The game of chess is commonly divided into three phases: the opening, middlegame, and endgame. [1] There is a large body of theory regarding how the game should be played in each of these phases, especially the opening and endgame.
Virtue epistemologists differ in the role they believe virtue to play: eliminative virtue replaces epistemic concepts like knowledge and justification with intellectual virtue and intellectual vice, while non-eliminative virtue epistemology retains a role for such traditional concepts and uses virtue to provide substantive explanation of them.
The Blind Oedipus Commending his Children to the Gods (1784) by Bénigne Gagneraux. In his Poetics, Aristotle uses the tragedy Oedipus Tyrannus by Sophocles as an example of how the perfect tragedy should be structured, with a generally good protagonist who starts the play prosperous, but loses everything through some hamartia (fault). [156]
Chess was soon incorporated into the knightly style of life in Europe. [59] Peter Alfonsi, in his work Disciplina Clericalis, listed chess among the seven skills that a good knight must acquire. [59] Chess also became a subject of art during this period, with caskets and pendants decorated in various chess forms. [60]