Cognition of Value in Aristotle's Ethics: Promise of by Deborah Achtenberg

By Deborah Achtenberg

Argues that the relevant cognitive component to moral advantage for Aristotle is wisdom of the worth of particulars.

With this new interpretation, Deborah Achtenberg argues that metaphysics is primary to ethics for Aristotle and that the ethics will be learn on levels-imprecisely, by way of its personal dialectically grounded and vague claims, or by way of the metaphysical phrases and ideas that provide the ethics better articulation and intensity. She argues that recommendations of value-the strong and the beautiful-are important to ethics for Aristotle and they should be understood when it comes to telos the place 'telos' could be construed to intend 'enriching limitation' and contrasted with destructive or damaging issue. Achtenberg argues that the imprecision of ethics for Aristotle effects now not easily from the truth that ethics has to do with details, yet extra centrally from the truth that it has to do with the worth of details. She offers new interpretations of a large choice of passages in Aristotle's metaphysical, actual, mental, rhetorical, political, and moral works in help of her argument and compares Aristotle's perspectives to these of Plato, Marcus Aurelius, the Hebrew Bible, Hobbes, Rousseau, Kant, Freud, and twentieth-century item kinfolk theorists. Achtenberg additionally responds to interpretations of Aristotle's ethics by way of McDowell, Nussbaum, Sherman, Salkever, Williams, Annas, Irwin, Roche, Gomez-Lobo, Burnyeat, and Anagnostopoulos.

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Additional info for Cognition of Value in Aristotle's Ethics: Promise of Enrichment, Threat of Destruction (SUNY Series in Ancient Greek Philosophy)

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He understands deliberation as a specific kind of intellectual activity, namely, the activity of discerning which activities, of those that are in our power, are conducive to our aims. 3 1112b2–4). 7 Choice, for him, is desire that has been shaped and informed by deliberation. It is not a special moral faculty, but instead ETHICS AND MORAL THEORY 23 results from the harmonious development of an intellectual faculty (deliberation) and an affective one (desire). Theorists who do suppose the existence of special moral faculties often do so in order to explain motivational conflict.

32 COGNITION OF VALUE IN ARISTOTLE’S ETHICS Kant, Hobbes, and Freud take the first alternative, the emotional management alternative, according to which emotions are brute impulses that must be held down or dammed up or allowed to flow but channeled away from some and toward other objects. To speak less metaphorically, emotional management includes, for example, preventing activation of an emotion or directing activation away from some and toward other real objects. I say ‘real object’ to point out that what is involved in emotional management does not involve changing how we feel by changing our general understanding, that is, changing the nature of an emotion by changing its intentional object.

3 1147a2–3). 3 1147a13–14). According to Aristotle, then, the incontinent person never acts against active knowledge of particulars, but either acts against knowledge that is possessed but not exercised, knowledge that is not fully possessed, or against knowledge of universals that is not accompanied by knowledge of particulars. 3). ETHICS AND MORAL THEORY 25 Another way to show that Aristotle does not introduce a specifically moral faculty is to ask what the cause of human action is according to him.

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