A01=Richard Kraut
Academic year
Allusion
Altruism
Ambiguity
Approximation
Aristotelian ethics
Aristotle
Author_Richard Kraut
Basic research
Career
Category=QDHA
Category=QDTQ
Causality
Contradiction
Doctrine of the Mean
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eq_isMigrated=2
eq_nobargain
Ethics
Eudaimonia
Excellence
Explanation
Fallacy
Feeling
Fellow
First principle
Flourishing
Form of life (philosophy)
Generosity
Good and evil
Hedonism
Hypothesis
Inference
Ingredient
Inquiry
Instrumental value
Intellectual virtue
Intellectualism
Longevity
Magna Moralia
Magnanimity
Methodology
Morality
Nicomachean Ethics
Ostracism
Philosopher
Philosophy
Phronesis
Potentiality and actuality
Practical philosophy
Practical reason
Premise
Principle
Quantity
Reason
Requirement
Ruler
Self-interest
Self-knowledge (psychology)
Self-love
Self-sufficiency
Slavery
Suggestion
The Fragility of Goodness
The Methods of Ethics
The Philosopher
The Various
Theory
Thought
Treatise
Unmoved mover
Utilitarianism
Virtue
Wealth
Well-being
Writing
Product details
- ISBN 9780691020716
- Weight: 567g
- Dimensions: 152 x 229mm
- Publication Date: 29 Jul 1991
- Publisher: Princeton University Press
- Publication City/Country: US
- Product Form: Paperback
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Aristotle's Nicomachean Ethics, which equates the ultimate end of human life with happiness (eudaimonia), is thought by many readers to argue that this highest goal consists in the largest possible aggregate of intrinsic goods. Richard Kraut proposes instead that Aristotle identifies happiness with only one type of good: excellent activity of the rational soul. In defense of this reading, Kraut discusses Aristotle's attempt to organize all human goods into a single structure, so that each subordinate end is desirable for the sake of some higher goal. This book also emphasizes the philosopher's hierarchy of natural kinds, in which every type of creature achieves its good by imitating divine life. As Kraut argues, Aristotle's belief that thinking is the sole activity of the gods leads him to an intellectualist conception of the ethical virtues. Aristotle values these traits because, by subordinating emotion to reason, they enhance our ability to lead a life devoted to philosophy or politics.
