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Aristotle's son was the next leader of Aristotle's school, the Lyceum, and in ancient times he was already associated with this work. [ 5 ] A fourth treatise, Aristotle's Politics , is often regarded as the sequel to the Ethics, in part because Aristotle closes the Nicomachean Ethics by saying that his ethical inquiry has laid the groundwork ...
First page of a 1566 edition of the Aristotolic Ethics in Greek and Latin. The Nicomachean Ethics (/ ˌ n aɪ k ɒ m ə ˈ k i ə n, ˌ n ɪ-/; Ancient Greek: Ἠθικὰ Νικομάχεια, Ēthika Nikomacheia) is Aristotle's best-known work on ethics: the science of the good for human life, that which is the goal or end at which all our actions aim. [1]:
Justice stood above these three to properly regulate the relations among them. Plato sometimes [c] lists holiness (hosiotes, eusebeia, aidos) amongst the cardinal virtues. He especially associates holiness with justice, but leaves their precise relationship unexplained. In Aristotle's Rhetoric, we read:
Virtue theory emphasizes Aristotle's belief in the polis as the acme of political organization, [citation needed] and the role of the virtues in enabling human beings to flourish in that environment. In contrast, classical republicanism emphasizes Tacitus 's concern that power and luxury can corrupt individuals and destroy liberty, as Tacitus ...
Aristotle notes that natural justice is a species of political justice, specifically the scheme of distributive and corrective justice that would be established under the best political community; if this took the form of law, it could be called a natural law, though Aristotle does not discuss this and suggests in the Politics that the best ...
In Aristotle's wake, [1] Thomas Aquinas developed a theory of proportional reciprocity, whereby the just man renders to each and all that is due to them in due proportion: what it is their moral and legal rights to do, possess, or exact. [7] Justice toward God is called the "virtue of religion". [6]
In its broadest sense, justice is the idea that individuals should be treated fairly. According to the Stanford Encyclopedia of Philosophy, the most plausible candidate for a core definition comes from the Institutes of Justinian, a codification of Roman Law from the sixth century AD, where justice is defined as "the constant and perpetual will to render to each his due".
In discussing the philosophy of Aristotle, who insisted in his Nicomachean Ethics that all specifically unjust actions are motivated by pleonexia, Kraut [2] discusses pleonexia and equates it to epichairekakia, the Greek version of schadenfreude, stating that inherent in pleonexia is the appeal of acting unjustly at the expense of others.