Download Aristotle on the Goals and Exactness of Ethics by Georgios Anagnostopoulos PDF

Download Aristotle on the Goals and Exactness of Ethics by Georgios Anagnostopoulos PDF

By Georgios Anagnostopoulos

Philosophers as diversified as Socrates, Plato, Spinoza, and Rawls have occasionally argued that ethics may be a precise self-discipline whose propositions can fit the exactness we go together with arithmetic. but for Aristotle, wisdom of moral issues is largely inexact, and his perceptive criticisms of the Socratic-Platonic perfect of moral wisdom and its metaphysical presuppositions stay of putting up with curiosity to modern ethical theorists. Georgios Anagnostopoulos bargains the main systematic and entire severe exam so far of Aristotle's perspectives at the exactness of ethics. Combining rigorous philosophical argument and shut research of the philosopher's treatises on human behavior, he offers shape to Aristotle's trust that wisdom of issues of behavior, now not not like wisdom of such a lot usual phenomena, can by no means be freed from sure varieties of inexactness. He concludes that in keeping with Aristotle, ethics constitutes a method of data that's neither absolutely nondemonstrative because of its inexactness nor freed from the real epistemological problems universal to all nonmathematical disciplines.

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Extra resources for Aristotle on the Goals and Exactness of Ethics

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It is the views of Plato associated with middle Platonism which most often form the target of the criticisms of Aristotle directed against Plato's thought. Aristotle, thus, might have had some reasons for targeting certain of his remarks on exactness/inexactness in ethics against some views of Plato. I shall turn next to a brief discussion of these views in middle Platonism that are explicitly or implicitly put forth in the Phaedo and the Republic[42] The centerpiece of middle Platonism is, of course, the theory of Forms.

At times his aim is to obtain a demonstration that could easily be considered as forming a part of a demonstrative science or at least of a well-defined discipline. But there is no real evidence that Socrates thinks that such demonstrations are a part of a science or that there is a discipline whose domain is such and such and contains some particular demonstration. For example, he concerns himself with proving, or thinks that one can prove, that courage or virtue is teachable, justice is beneficial, and so on, but there is no clear evidence that he views such proofs as being a part of the discipline of ethics that has its own proper elements.

When Aristotle speaks of a syllogism, he often means simply a deductive inference, which he thinks ― 57 ― can be analyzed (or formalized) according to the logical theory he elaborates in his Pr. [54] Thus, the Socratic and Platonic intuition that knowing in some cases consists in infering that which we know from appropriate things is captured by Aristotle's systematic treatment of valid deductive inference in terms of his syllogistic forms. But it is not the case that any deductive inference provides us with knowledge or is a demonstrative syllogism, even though it may be valid.

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