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By Devin Henry, Karen Margrethe Nielsen

This booklet consolidates rising examine on Aristotle's technology and ethics so that it will discover the level to which the options, tools, and practices he constructed for medical inquiry and clarification are used to enquire ethical phenomena. every one bankruptcy indicates, another way, that Aristotle's ethics is far extra like a technology than it really is in most cases represented. The upshot of this is often twofold. First, uncovering the hyperlinks among Aristotle's technology and ethics delivers to open up new and cutting edge instructions for examine into his ethical philosophy. moment, displaying why Aristotle thinks ethics can by no means be absolutely assimilated to the version of technological know-how can assist shed new mild on his perspectives in regards to the limits of technological know-how. the quantity therefore can provide to make an important contribution to our knowing of the epistemological, metaphysical, and mental foundations of Aristotle's ethics

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In the final chapter in Part II, ‘Holding for the most part: the demonstrability of moral facts’, Devin Henry turns our attention from enquiry to explanation: Does Aristotle think there could be a science of ethics whose goals include, among other things, generating scientific explanations of matters of conduct? According to the Posterior Analytics explanations in science take the form of demonstrations so that we can be said to know a thing in the scientific sense only when we grasp its corresponding demonstration.

Humans and non-human animals both share the natural virtues (those ‘traces and seeds’) that form the basis for virtue in the strict sense. They differ simply in terms of the degree to which those natural dispositions become perfected later in life. 25 24 25 Lennox takes this lack of focus to be the central difference between cleverness and practical wisdom. One problem with this reading is that Aristotle routinely attributes some degree of practical wisdom (phronêsis) to animals in the biological works.

4–6. But despite Aristotle’s efforts to reduce luck to incidental natural and intelligent causes, he still cannot escape the problem of constitutive moral luck. This is the type of luck that pertains to ‘the kind of person you are, where this is not just a question of what you deliberately do, but of your inclinations, capacities, and temperament’ (Nagel). The problem for Aristotle follows not only from his ethical positions, but also directly from his more general physical and political principles and assumptions, says Johnson.

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