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Aristotle devotes Book V of the Nicomachean Ethics to justice (this is also Book IV of the Eudemian Ethics). In this discussion, Aristotle defines justice as having two different but related senses—general justice and particular justice. General justice is virtue expressed in relation to other people.
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]:
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, [citation needed] his writings are divisible into two groups: the "exoteric" and the "esoteric". [1]
They are prudence, justice, fortitude, and temperance. They form a virtue theory of ethics. The term cardinal comes from the Latin cardo (hinge); [1] these four virtues are called "cardinal" because all other virtues fall under them and hinge upon them. [2] These virtues derive initially from Plato in Republic Book IV, 426-435.
August Immanuel Bekker. Bekker numbering or Bekker pagination is the standard form of citation to the works of Aristotle.It is based on the page numbers used in the Prussian Academy of Sciences edition of the complete works of Aristotle (1831–1837) and takes its name from the editor of that edition, the classical philologist August Immanuel Bekker (1785–1871); because the academy was ...
Chapters 1-5 deal with arguments specific to each of the species of rhetoric corresponding to the first book of Aristotle's work. Chapters 6-22 are about "uses" what Aristotle calls "topics", discussing them in the latter part of his second book. Chapters 23-28 discuss style which Aristotle discusses in the first half of his third book.
In the first book, Aristotle discusses the city (πόλις, polis) or "political community" (κοινωνία πολιτική, koinōnía politikē) in comparison with other types of communities and partnerships such as the household (οἶκος, oikos), the master/slave relationship, and the village. The highest form of community is the polis.
Discussion of forensic rhetoric is found in Book I, Chapters X–XV, outlined as follows: Chapter 10: "Topics about Wrongdoing" asserts: "Let wrongdoing be defined as doing harm willingly in contravention of the law." [4] Aristotle also defines three considerations of forensic rhetoric: 1. For what purposes persons do wrong 2.