论亚里士多德的善

善是存在的本体。它是幸福。最完美的幸福是沉思。对于这种活动,人们不能够言说（称赞）。善是好。好是主体的私意的表达。这意味着善依据于主体的自愿、私意,并能够带来欢乐。善是真它陈述了现象的关系。真仅仅关注现象而不是作为存在的真正的善因此,真的善其实并不真。     

Aristotle's Ethics Retranslated

Aristotle: Nicomachean Ethics. Translation (with historical introduction) by Christopher Rowe, philosophical introduction and commentary by Sarah Broadie.     

Aristotle's Aesthetic Ethics

It is sometimes asked whether virtue ethics can be assimilated by Kantianism or utilitarianism, or if it is a distinct position. A look at Aristotle's ethics shows that it certanly can be distinct. In particular, Aristotle presents us with an ethics of aesthetics in contrast to the more standard ethics of cognition: A virtuous agent identifies the right actions by their aesthetic qualities. Moreover, the agent's concern with her own aesthetic character gives us a key to the important role the emotions play for Aristotle, which further distinguishes him from the other two theories we have mentioned.     

亚里士多德的心灵哲学

亚里士多德是一个广义的物活论者(Animist),与其他物活论者不一样,他不认为灵魂存在于万物中,而认为灵魂只存在于有生命的活的事物中.他的灵魂概念与我们现在的观点也不一样,他认为植物是有灵魂的.灵魂(soul)在希腊语中是"psyche",即生命的原则或生命的原理,在拉丁语中被转译为"anima',它是使活的事物与非活的事物相区别的东西.他又把它叫做"生命的原理"(entelechy).     

Substantial Knowledge: Aristotle's Metaphysics

Book Information Substantial Knowledge: Aristotle's Metaphysics. Substantial Knowledge: Aristotle's Metaphysics C.D.C. Reeve Hackett Publishing Company, Inc. 2000 xviii + 322 US$34.95 By C.D.C. Reeve. Hackett Publishing Company, Inc.. Pp. xviii + 322. US$34.95,     

Aristotle's Endoxa and Plausible Argumentation

Aristotle's conception and use of ta endoxa are key points to our understanding of Aristotelian dialectic. But, nowadays, they are not of historical or hermeneutic importance alone, as, in Aristotle's treatment of endoxa, we still see a relevant contribution to the modern study of argumentation. I propose here an interpretation of endoxa to that effect: namely, as plausible propositions. This version is not only defensible in the Aristotelian context, it may also shed new light on some of his assumptions and methodological shortcomings – e.g. concerning the 'plausible/implausible' pair –; finally, it will even enable us to show certain basic hints and guidelines, advanced by Aristotle's study of endoxa, which still serve nowadays to orientate our studies of argumentation from the angle of a theory of plausible argument currently under construction. These hints and guidelines suggest a pragmatic, gradual and comparative discursive concept of plausibility, and point, in particular, towards the reasonable dealing with, and weighing up of, differences of opinion within this frame of reference.     

Aristotle's Four Causes of Action

Aristotle's typical procedure is to identify four causes of natural changes. Intentional action, a natural change, has standardly been treated as an exception: most think that Aristotle has the standard causalist account, according to which an intentional action is a bodily movement efficiently caused by an attitude of the appropriate sort. I show that action is not an exception to Aristotle's typical procedure: he has the resources to specify four causes of action, and thus to articulate a powerful theory of action unlike any other on offer.