Phronêsis and Kalokagathia in Eudemian Ethics VIII.3

dc.citation.epage23en_US
dc.citation.issueNumber1en_US
dc.citation.spage1en_US
dc.citation.volumeNumber60en_US
dc.contributor.authorWolt, Daniel
dc.contributor.bilkentauthorWolt, Daniel
dc.date.accessioned2023-02-16T08:44:17Z
dc.date.available2023-02-16T08:44:17Z
dc.date.issued2022-01
dc.departmentAysel Sabuncu Brain Research Center (BAM)en_US
dc.departmentDepartment of Philosophyen_US
dc.description.abstractIn Eudemian Ethics VIII.3, Aristotle treats a virtue that he calls kalokagathia, "nobility-and-goodness." This virtue appears to be quite important, and he even identifies it with "perfect virtue" (EEVIII.3, 1249a17). This makes it puzzling that the Nicomachean Ethics, a text that largely parallels the Eudemian Ethics, does not discuss kalokagathia at all. I argue that the reason for this difference has to do with the role that the intellectual virtue practical wisdom (phronesis) plays in these treatises. The Nicomachean Ethics, I argue, makes use of a more expansive conception of phronesis than does the Eudemian Ethics. Hence, the work that is done by kalokagathia in the Eudemian Ethics-crucially, accounting for the unity of the virtues-is done in the Nicomachean Ethics by phronesis.en_US
dc.identifier.doi10.1353/hph.2022.0000en_US
dc.identifier.eissn1538-4586
dc.identifier.issn0022-5053
dc.identifier.urihttp://hdl.handle.net/11693/111418
dc.language.isoEnglishen_US
dc.publisherJohns Hopkins Univ Pressen_US
dc.relation.isversionofhttps://doi.org/10.1353/hph.2022.0000en_US
dc.source.titleJournal of The history of Philosophyen_US
dc.subjectAristotleen_US
dc.subjectKalokagathiaen_US
dc.subjectPhronêsisen_US
dc.subjectPractical wisdomen_US
dc.subjectEudemian Ethicsen_US
dc.subjectCommon booksen_US
dc.titlePhronêsis and Kalokagathia in Eudemian Ethics VIII.3en_US
dc.typeArticleen_US
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