Book Description
This enduringly profound treatise was first used by the students of Aristotle's famous Athenian school, the Lyceum; since then it has exercised a lasting effect on Western philosophy and continues to resonate for modern readers. Aristotle identifies the goal of life as happiness and discusses its attainment through the contemplation of philosophic truth.
Customer Reviews:
Nice Translation.......2007-05-13
Irwin's translation cannot be better. The only failure of the Hacket Edition is the material which is made out --both the cover and the pages are of a very weak stuff. Well, maybe it is just proporcional to the prize...
Anyway, an excellent translation. The notes and commentary are quite useful, too. The "further reading" section at the end may show some Englsih chavinism -there is hardly one item in a language which happens not to be English!
What to say about classic.......2006-11-03
What can one say abaout Aristotle, something new and compelling, in such a short manner and on a narrow place of thousand words. Tousands of years people commented on Aristotle, sciences emerged from his teachings, new ways of thinking were invented and people yet couldn't help but to read Aristotle again and again, making notes and commentary. Can there be greater recommendation of this book than this? Of course, rarely does one stumble on Aristotle by chance, especially nowaday, so I have to presume that you are here for some reason.
If you are studying philosophy, politics or some kind of philological studies than I cannot help you. To help you would require of me some kind of knowledge about this translation and history of translations of Aristotle on english language. I do not posses such knowledge, and you should probably walk away form this text to some that is more concise and has strong evidence that supports it.
If you stumbled here by chance, which I sincerely doubt, than it would be quite sufficient what I said in first paragraph. Western civilisation arose on legacy of number of powerfull books, and Nicomachean ethics is one of those books. It is amazing and never quite stops to fascinate me that hearing of voice inside your head, older than one can imagine, voice that speaks words that you can easily pinpoint to this particular time and place. One feels somewhat scared when holding such books. And therein lies the beuty of it.
Irwin's Translation is Indispensable... but some cautions.......2006-10-23
I would not hesitate to recommend Irwin's Hackett edition to anyone who wants to undertake the real work of understanding Aristotle's "Nicomachean Ethics."
The translation & the interpretation underlying it are not perfect. Other translations may in some (even many) cases be based on interpretations I would prefer. So why is Irwin better? Because his is the only version that lets the reader see the nuts and bolts--that is, just how trickily ambiguous Aristotle's text so often is, and just what the translator has done to interpret it and make sense of it. Only with this extra apparatus can a Greekless reader have some confidence in forming his or her own understanding. And even most of us who know Greek are dependent on commentaries and interpretations like Irwin's to force ourselves to confront real issues and possibilities of meaning that we might clumsily miss as we read the Greek.
Since the strength of Irwin's translation is its clearly labelled interpretative moves, I think it is worth considering looking for the out-of-print FIRST edition (ISBN 0915145669). In the first edition, Irwin intrudes his own section headings at the rate of at least ten per Bekker page. These help you know exactly how Irwin is taking the argument (and again, even if you disagree, the value of a translation lies in offering an interpretation that makes some sense). For example, at 1143b6 and following, Irwin's headings say of understanding "It seems to grow naturally..." and then later "...But in fact it requires experience." NO ONE reading the Greek out of context could possibly come up with this contrast, which basically assumes that Aristotle's Greek is misleadingly written (really straining the idea of a result clause, in this instance) in order to make Aristotle make more consistent sense.
Irwin's notes are great. He offers TONS of cross references. It reminds me of a really good study Bible, with zillions of references to other passages packed in along the margins. (In Irwin, these notes are in the back.) Aristotle is a systematic thinker, even if he looks at things from different angles at different times. The kind of comparative reading encouraged by these references is the only way to understand Aristotle.
In short, this is a great edition that lets an English-language reader get into the "laboratory" of interpreting Aristotle. It's not polished, but neither is Aristotle. If you're sentenced to a lengthy jail term, you could take this volume, read and reread it with all Irwin's glossary-essays and cross-refs., and really start to understand how Aristotle thinks. If you were smart, you would end up disagreeing with some of Irwin's translations and interpretations. But it's a tremendous testimony to his interpretative labor that you could disagree in this way. (But if it's a general handle on Aristotle, as opposed to the Ethics, you want, you should really start with Irwin and Fine's Hackett "Selections"--NOT their "Introductory Readings" which deprives you of the glossary-and-notes apparatus really needed to get it.)
Timeless classic.......2006-07-04
This philosophical work by Aristotle truly transcends time. The Nicomachean Ethics covers different grounds on human character and human relationships.
The main question of this book being: What is the meaning of life? And how can I fulfill it?
Aristotle underlines the difference between knowing the meaning and actually setting out to give life to this meaning through virtuous actions.
A truly eye and soul opening work. Read it, and apply your knowledge!
Wonderful.......2006-04-22
Although this is not exactly the most engaging of reads, it is still wonderful, most especially due to the depth of the intellectual ideas presented. A must for any fan of Philosophy, Politics or thinking in general.
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- Aristotle's Psychology in a Broader Context
- Aristotle's De Anima
- De Anima/On the Soul
- One cannot foresee the future without consulting the past.
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De Anima (Oxford Classical Texts Ser)
Aristotle
Manufacturer: Oxford University Press, USA
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The Metaphysics (Penguin Classics)
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ASIN: 019814508X |
Book Description
Please note, this is the original Greek text.
Customer Reviews:
Aristotle's Psychology in a Broader Context.......2003-08-10
Aristotle's short but profoundly influential work, De Anima, is set within a
rich supporting text authored by Hugh Lawson-Tancred, the Penquin edition's
translator and editor, that absorbs almost three-fourths of this volume.
Besides his lengthy introduction, the editor provides a useful glossary
of translations, summaries before each chapter, copious endnotes, and a
short bibliography, but no index.
Unlike more widely read, fully formed, straightforward books by Aristotle,
such as Politics and Ethics, De Anima asserts cryptic ideas and advances
viewpoints that seem quite strange today. The editor's Introduction addresses
such potential impediments for the Aristotelean neophyte and amplifies
problematic issues of interest to philosophers of any acquaintance. Aristotle's
subject is a general "principle of life" intrinsic to all plants and animals,
not any contemporary notion about the soul (psyche) suggested by its English
title, On The Soul. Aristotle's soul includes his psychology and topics such
as sensation and thought. Lawson-Tancred argues that Aristotle is indifferent
to the issue preoccupying epistomologists and psychologists during recent
centuries, Descartes's division of subjectivity into the body and mind. He claims
that Aristotle is concerned with general features of life, not with purely human
issues like consciousness. In discounting consciousness, Aristotle concurs with
anti-Cartesian positivists, but Lawson-Tancred argues that when Aristotle
says the soul is substance, he really means it, contradicting physicalist
contentions that it is an epiphenomenon or a list of special attributes.
Aristotle's soul is substance, but Aristotle rejects reducing the soul's
properties to the body's material.
Teleology is explanation implicating final causes, e.g., things fulfill
purposes for which they were created. Scientists reject creation and
ultimate purpose, and censure Aristotle for his teleological explanations.
Regarding the soul, however, Aristotle suggests that to understand biological
phenomena, the arrangement of material and its relationship to functions it
performs is key. Recent rethinking about Aristotle's functionalism has
reinvigorated his status in modern biology. Theologians generally view Aristotle's
work favorably, especially his emphasis on built-in purpose and final causes.
Lawson-Tancred recounts Aristotle's powerful influence on intellectual history
from his immediate successors, to assimilation in the neo-Platonic West, through
incorporation by Islamic and Christian theologians, connections that made
De Anima so important for over 2000 years.
Lawson-Tancred also discusses Aristotle's personal history and intellectual
development; his mentor, Plato, and their mutual influence; ideas of
other philosophers that Aristotle encountered, and De Anima in context
of his other works. He concludes by criticizing the interpretations of
Aristotle by the philosophers Brentano and Wilkes. Lawson-Tancred helps
the reader to understand many ideas, but two essential concepts Aristotle
developed elsewhere are prerequisite to understanding De Anima:
entelechy (entelecheia) and substance (ousia). Substance or essence is the
fundamental reality of existence. Form, Matter, and their composite
are types of substances. Matter is the inanimate, elemental substrate of
which things are composed, e.g., earth made into a statue. Form is the
structure and function outlined by a formula (logos), e.g., a statue artfully
shaped to resemble a woman. Things exist either in actuality (putting
to use) or potentiality (unexploited capacity). Form is actuality;
Matter is potentiality. Aristotle's theory is that Form combines with
Matter following the the Form's plan to actualize potential. Entelechy
is the possession of this intrinsic goal that is realized when Form and
Matter combine. Thus, Aristotle's teleological approach is called "Entelechism."
Aristotle uses entelechy repeatedly to describe the soul, as the following
summary of De Anima shows.
In Book I, Aristotle describes his subject: the soul, "the first
principle of living things," and considers its relation to intellect,
emotion, etc. He comments on other philosophers's works: whether
the soul is material, and what kind; its characteristic features
(it moves, senses, and lacks body); how it produces bodily movement;
etc. He criticizes theories that the soul is quantity or harmony or
participates in the whole universe. He concludes that the soul lacks
motion and is not material nor made of elements. Instead, the soul
comprises several faculties: e.g., cognition, appetite.
Book II begins with an important formulation: the soul is the "form of
the living body which potentially has life" (the organism's first actuality).
Having a soul distinguishes living from inanimate objects. The soul's
nutritive faculty is essential for all organisms, but animals have the
faculty of sensation, separating them from plants. Thus begins a hierarchy
of faculties from nutrition to intellect. In sensation, the sense organ
and sense-object, like the soul and body, participate in the Form/Matter
relationship. The sense organ receives the object's Form, not its matter,
in Aristotle's words, "as the wax takes the sign from the ring without the
iron and gold." He discusses each of the five senses, and makes a famous
distinction among perceptual elements (special, common, incidental).
Aristotle concludes discussing sensation in Book III by proposing functions
of the perceptive faculty that integrate individual senses. Imagination,
a faculty producing imagery, mediates between sensation and intellect.
Aristotle's remarks about intellect are among his most renowned, fecund,
and difficult. He describes the intellectual faculty, which includes thinking
and supposition, with the same physiological approach of his sensory theory.
The organ of thought receives the Form of the thought-object to realize thinking.
He calls the intellect a repository of Forms and distinguishes the active from
the passive intellect, providing inspiration for Thomas Aquinas's psychology.
Aristotle concludes with a discussion of motivation, i.e., what puts the
organism into action.
No other work contains a psychological theory like that presented in De Anima,
excepting Aquinas's derivative. Its resemblance to attribute (behaviorist)
theories of the mind cannot obscure Aristotle's radically different foundation.
His Form-Matter and Actuality-Potentiality concepts are not explanatory, only
a framework for inquiry. Its relevance, as Lawson-Tancred notes, to modern
psychology depends upon identifying an empirical approach to Aristotle's Form.
Aristotle's proposal that life has, or is, a principle provides an alternative
point of departure for scientists who find contemporary materialist dogma lacking
direction. De Anima, one of the most important books ever written, and long
neglected by scientific psychology, still puts life in an eternal debate.
Aristotle's De Anima.......2001-07-24
This version of Aristotle's De Anima is the criticial edition by W.D. Ross. It does not contain an English translation nor does it contain Ross's commentary on the text, which is available in a larger edition. Nonetheless, it contains all the critical notes concerning textual differences of the manuscripts used by Ross. This text will be beneficial for anyone interested in working through Aristotle's De Anima in the original Greek, whether you are a serious student of Greek or of philosophy. Finally, this edition has a handy index to help you locate where Aristotle uses many of the Greek words in the text.
De Anima/On the Soul.......2000-07-29
This book is something that everyone who is interested in truth and beauty should read. Every other philisophical writing is a mere foot note to this book and this particular edition is so accurate that it doesn't leave you wondering why.
One cannot foresee the future without consulting the past........1997-01-13
How will Virtual Reality and other new technology change you, the way that you feel, and the way that you react to your surroundings? One cannot even begin to answer this important question without first reading De Anima.
This masterpiece reflects on the five senses, their relation to each other, and their relation to the 'common sense' (soul) that binds them. De Anima is a valuable insight into the fundamental mechanism that governs the way that we learn, act, and live.
New technology is a sword that cuts both ways. Will we become inactive, lose our passion or even our humanity? Written centuries ago, this book will not give you any answers on a platter nor will the word Virtual Reality even be mentioned. This book is, however, filled with timeless wisdom that has survived the ages. De Anima will prove to be an indispensible tool for those who have a sincere desire to study the way that new technology is changing our senses and how these changes may affect the future of our noble race.
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Thinking Matter: Consciousness from Aristotle to Putnam and Sartre
Joseph Catalano
Manufacturer: Routledge
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ASIN: 0415926645 |
Book Description
Thinking Matter is an original and provocative look at the nature of consciousness. While many contemporary philosophers have downplayed the significance of the body and subscribed to a brain/body dualism in human consciousness, Joseph S. Catalano argues that it is the entire fleshy body that thinks; the body of the dancer, the hands of the writer, and the eyes of the reader are not merely instruments of thought, but forms of thought itself. Calling for a thorough rethinking of philosophic traditions from Aristotle to Sartre, Catalano offers a holistic view of the bodily nature of consciousness--one that focuses on the total organic body rather than the brain alone.
Book Description
Princess Diana’s death was a tragedy that provoked mourning across the globe; the death of a homeless person, more often than not, is met with apathy. How can we account for this uneven distribution of emotion? Can it simply be explained by the prevailing scientific understanding? Uncovering a rich tradition beginning with Aristotle, The Secret History of Emotion offers a counterpoint to the way we generally understand emotions today.
Through a radical rereading of Aristotle, Seneca, Thomas Hobbes, Sarah Fielding, and Judith Butler, among others, Daniel M. Gross reveals a persistent intellectual current that considers emotions as psychosocial phenomena. In Gross’s historical analysis of emotion, Aristotle and Hobbes’s rhetoric show that our passions do not stem from some inherent, universal nature of men and women, but rather are conditioned by power relations and social hierarchies. He follows up with consideration of how political passions are distributed to some people but not to others using the Roman Stoics as a guide. Hume and contemporary theorists like Judith Butler, meanwhile, explain to us how psyches are shaped by power. To supplement his argument, Gross also provides a history and critique of the dominant modern view of emotions, expressed in Darwinism and neurobiology, in which they are considered organic, personal feelings independent of social circumstances.
The result is a convincing work that rescues the study of the passions from science and returns it to the humanities and the art of rhetoric.
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La Condition Animale: Etudes Sur Aristotle Et Les Stoiciens (Aristote, Traductions Et Etudes)
Jean-louis Labarriere
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"This translation is an important research tool for all philosophers interested in Aquinas's philosophy of mind and epistemology. . . .Every library of both undergraduate and graduate philosophy programs needs this work, and all of us interested in the history of medieval philosophy of mind should have this new translation on our desks. Highly recommended."-Anthony J. Lisska, The Medieval Review
Book Description
Separated by millennia, Aristotle and Sigmund Freud gave us disparate but compelling pictures of the human condition. But if, with Jonathan Lear, we scrutinize these thinkers' attempts to explain human behavior in terms of a higher principle--whether happiness or death--the pictures fall apart.
Aristotle attempted to ground ethical life in human striving for happiness, yet he didn't understand what happiness is any better than we do. Happiness became an enigmatic, always unattainable, means of seducing humankind into living an ethical life. Freud fared no better when he tried to ground human striving, aggression, and destructiveness in the death drive, like Aristotle attributing purpose where none exists. Neither overarching principle can guide or govern "the remainder of life," in which our inherently disruptive unconscious moves in breaks and swerves to affect who and how we are. Lear exposes this tendency to self-disruption for what it is: an opening, an opportunity for new possibilities. His insights have profound consequences not only for analysis but for our understanding of civilization and its discontent.
Customer Reviews:
A refreshing look into Aristotle and Freud.......2001-02-06
First, to appreciate this book you have to be intimately acquainted with the later Freud and Aristotle's Nichomachean Ethics. Lear's book is a copy of the Tanner Lectures that he gave to an audience at Cambridge University, so it is, unlike some of Lear's other works, quite academic.
If this doesn't bother you, then you're in for a real treat. Lear uses the tools of psychoanalysis (in a reasonable fashion, thankfully) to pick apart Freud's postulation of the death instinct, and Aristotle's decree that happiness is the highest good.
I was particularly impressed with his analysis of how guilt may have been a factor in both Freud and Aristotle's shaky attempts to base their theories on a single, all encompassing principle that gives life a teleological meaning.
Satisfying consideration of Aristotle and Freud.......2001-01-22
Lear is both a philosopher and a psychoanalyst. The pleasure in this short book comes as he keenly applies the skills of each discipline to thinkers, Aristotle and Freud, who are not usually tested by both disciplines. It is a pleasure to read a psychoanalytic critique of Aristotle and a philosophical critique of Freud. Unfortunately, Lear, while a capable critic, does not, in this book anyway, succeed in providing a robust alternative view. In any case, this book is quite accessible to the reader not deeply versed in either Aristotle or Freud's writings.
Lear first elucidates a critical, unresolved tension in Aristotle's ethics. Aristotle spends most of the Nichomachean Ethics focusing on the satisfaction to be gained from living an active life of "the traditional ethical virtues informed by practical wisdom." But at the end of the Nichomachean Ethics, according to Lear, Aristotle switches course and now posits the contemplative life as the exemplary, though ultimately never fully achievable, life. It is this sudden switch that Lear focuses on. Lear argues that this switch occurs because Aristotle realizes that there is something incomplete in the premise on which he built the majority of the Nichomachean Ethics. Lear explains from a psychoanalytic perspective this was the bubbling up of Aristotle's anxiety about the unanswered questions in his ethical analysis.
As for Freud, Lear focuses first on the weakness of Freud's evidence for the death instinct. This is nothing new, as the death instinct is clearly a broad step beyond Freud's earlier, more nuanced theorizing. But then Lear goes on to argue that Freud's need to provide a comprehensive explanation of aggression is what drove Freud to posit the death instinct. According to Lear, it was Freud's avoidance of ambiguity that motivated the death instinct reasoning. Lear is compelling here, and is probably pointing out an implicit desire in most people's thinking for "an answer." But Lear's alternative hypothesis of the "open minded" solution left me feeling a little empty. Lear would probably argue that that is because I have an irrational need for a complete story; still, the absence of real meat around Lear's conception makes the essay less than brilliant.
Lear provides a wonderful teasing out of weaknesses in Aristotle and Freud's thinking about ultimate goals. As for Lear's own resolution of the issues that he feels are unresolved by Aristotle and Freud, they are less than complete and satisfying. Lear finds fault with any complete, teleological resolution of what it means to "live a good life." The result is a disappointing "non-answer" which Lear would probably argue is the best we can do. Worth buying, worth reading, but not a book that will change your life.
Happiness, Death and the Remainder of Life.......2000-12-27
Lear's book had three chapters. The first chapter, Happiness, was depressing. In the second, Death, about all that happens is Lear attempts to replaces Aristotle's "the good," with Freud's "death." It is the first time I have read about death without words like remorse, regret, sorrow, victory, or resignation being used once. Yes, I found the word guilt. The NY Times Book Review (Freud KO's Plato, by Richard Rory, Oct. 22, 2000) waxed on about the brilliant last chapter, so I read on. The last chapter, Remainder of Life, will have no consequences, impact or add new ways of thinking to my future, or anyone elses. Lear seems to know this stuff, but quoting others and referencing multiple sources does not make a good book, it is how you use the source material. The three chapters of the book can be summed up in three words, nothing new here.
Great Book.......2000-12-07
I thought this was an excellent book. It was highly informative and written for the layman. It mixed philosophy and psychoanalysis beautifully, and I would recommend it to anyone. In addition, as John's brother, I can tell you he know's what he's talking about!
elephantiasis of acknowledgements.......2000-12-06
You know a book is not going to be any good when the chummy acknowledgements run two pages, from copy editor to department head, but the problem is that Lear doesn't acknowledge his real debt, which is to Lacan, who wrote this book in 2 pages in the Ethics of Psychoanalysis, seminar VII. Lear attempts a Lacanian reading of the Nicomachean ethics, and uses Lacan to solve the problem of book X, or the philosophic life--is it inside or outside Aristotle's ethics? The philosophic life serves the same function as the death drive for Freud--as an "imaginary signifier" that stands in for a release from all care or worry--or, in the case of the death drive, the desire to live like a rock. Like the Lacanian objet a, it is either the fullness of being or the emptiness of a hole, which shimmers because it is unattainable. Perhaps the most interesting part of the book is Lear's attempt to apply a kind of psychoanalysis to the potential reader of the ethics, who reads to learn how to live his life, and is seduced by the image of the philosophic life, but which is Aristotle's way of letting us down easy: that life, and its happiness, is impossible. (But doesn't Aristotle say that no one really wants happiness, but wants the "serious life," the life of "spoude"?) As an interpretation of Aristotle, Lear is interesting but wrong: the philosophic life is not an elaborate seduction to sugarcoat the sad truth of an impossible happiness, but instead fits neatly the model that guides Aristotle throughout the Ethics, that of sight, the pleasant, constant, receptive activity of just looking around (see the beginning of the metaphysics). Recommended only for those who have read both Aristotle and Lacan, precisely the people who do not need this book (I read it in the bookstore).
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Discourses of Sexuality: From Aristotle to AIDS (RATIO: Institute for the Humanities)
Manufacturer: University of Michigan Press
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An important and timely book on a subject of enduring interest
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- How Aristotle Viewed the Material World.
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Aristotle, Prior Analytics
ASIN: 1420927450 |
Book Description
Contained in this volume is a book by Aristotle on the subject of logic or as the author would describe it, analytics. 'Topics' is presented here in this volume translated by W.A. Pickard-Cambridge. This volume together with 'Categories, On Interpretation, and On Sophistical Refutations', and 'Prior Analytics and Posterior Analytics' forms the 'Organon' or complete books of Aristotelian logic. Students of classical philosophy and literature will find this volume of much interest.
Download Description
Any 'property' rendered is always either essential and permanent or relative and temporary: e.g. it is an 'essential property' of man to be 'by nature a civilized animal': a 'relative property' is one like that of the soul in relation to the body, viz. that the one is fitted to command, and the other to obey.
Customer Reviews:
How Aristotle Viewed the Material World........2005-09-26
This book focuses on the "Four Causes" and Aristotelian Science. The forerunner for our current scientific methods used today. Very interesting view of ancient Greek thinking and how very modern it actually was!
Book Description
Averroës, the greatest Aristotelian of the Islamic philosophical tradition, composed some thirty-eight commentaries on the "First Teacher's" corpus, including three separate treatments of De Anima ("On the Soul"): the works commonly referred to as the Short, Middle, and Long Commentaries. The Middle Commentary--actually Averroës's last writing on the text-remains one of his most refined and politically discreet treatments of Aristotle, offering modern readers Averroës's final statement on the material intellect and conjunction as well as an accessible historical window on Aristotle's work as it was interpreted and transmitted in the medieval period.
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