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5 results

  • Chapter 8 - ‘Singing with David and Contemplating Agesilaus’

  • from Part I - Ethics across the Late-antique and Byzantine Period
  • Edited by Sophia Xenophontos, University of Glasgow, Anna Marmodoro, University of Oxford
  • Book:
    The Reception of Greek Ethics in Late Antiquity and Byzantium
    Published online:
    15 June 2021
    Print publication:
    24 June 2021, pp 140-158

  • Summary

    This chapter focuses on ethical training in Byzantium by examining texts from the tenth to twelfth centuries, including Theophanes Continuatus and works by Peter of Argos, Theodore of Nicaea, John Tzetzes and Constantine Manasses, while briefly discussing connections to works on ethical practice by Plutarch and Athanasius of Alexandria. Studies of hymnography, elite rhetoric and gender have displayed the central role of imitating past models in the cultivation of ethical habits and construction of the self in Byzantium. People in the Byzantine period both refined and displayed their character by patterning their emotions and responses on ancient and biblical models. Numerous historical texts presented classical figures as ethical examples to a medieval audience primed to shun or imitate those behaviours. The elite rhetorical habit of likening subjects to great characters of classical antiquity is explored in this chapter as but one aspect of a larger set of cultural practices that aimed at learning ethical behaviour through the imitation of valorised models.

  • Chapter 9 - The Protean Emperor

  • Siren Çelik
  • Book:
    Manuel II Palaiologos (1350–1425)
    Published online:
    25 February 2021
    Print publication:
    11 March 2021, pp 319-357

  • Summary

    This chapter chiefly deals with Manuel's ethico-political works, his Foundations of Imperial Conduct and the Seven Ethico-Political Orations. They are analysed with regard to the emperor's ethico-political thought, his reliance on Aristotelian ethics, his self-representation and the political messages he embedded into these works. Manuel's literary network, manuscripts and his collaborations with the literati are further investigated, while panegyrics and other works addressed to the emperor receiveattention. In this regard, the emperor's reactions to praise and criticism are examined, offering an insight into his personality. The chapter ends with a discussion of the political situation between the years 1416–21 and an analysis of the political differences between Manuel and his son John VIII.

  • Chapter 12 - Kant and Aristotle on ethics

  • Edited by Jon Miller, Queen's University, Ontario
  • Book:
    The Reception of Aristotle's Ethics
    Published online:
    05 February 2013
    Print publication:
    13 December 2012, pp 244-261

  • Summary

    In one of his works of literary criticism, the Syrian scholar Ṣalāh al-Dīn Khalīl Ibn Aybak al- Ṣafadī included a short passage which has attracted the attention of modern scholars studying the Greek legacy of Arabic intellectual culture. In the medieval sources and these modern historical investigations, the Arabic translation of the Nicomachean Ethics (N.E.) does not figure prominently. Unlike Galen's works on medicine or Aristotle's logic, the impact of the N.E. in the medieval Islamic world was also fairly small. Miskawayh was a key mediator in the Arabic and Islamic reception of Aristotelian ethics. This chapter analyzes whether the religious minded threaten those writing philosophical ethics, especially perhaps because philosophers like al-Fārābī presented ideas from Aristotle's N.E. in a political framework. An oppressive environment may have encouraged the study of political philosophy for apologetic purposes.

  • 17 - Alasdair MacIntyre on political thinking and the tasks of politics

  • Edited by Catherine H. Zuckert, University of Notre Dame, Indiana
  • Book:
    Political Philosophy in the Twentieth Century
    Published online:
    05 June 2012
    Print publication:
    29 August 2011, pp 252-263

  • Summary

    This chapter traces the evolution of Alasdair MacIntyre's political thinking and outlines the position that he has held since the late 1980s. It offers a brief evaluation of MacIntyre's contribution to political thinking. MacIntyre regards the contemporary nation-state as the embodiment and protector of capitalism, liberalism, and individualism. Its politics is a sham politics, because the processes of voting and elections only appear to allow the electors a free choice of their representatives, a free choice among policies. The most basic categories of MacIntyre's political thinking is embedded in the Aristotelian ethics, the ethics are practices, the goods internal to practices, and the virtues necessary to sustain practices. MacIntyre's political thinking is thus Aristotelian in its focus on the achievement of goods specified by a shared human nature, especially on the achievement of genuinely common human goods.

  • 5 - Two pictures of practical thinking

  • Edited by Lawrence Jost, University of Cincinnati, Julian Wuerth, Vanderbilt University, Tennessee
  • Book:
    Perfecting Virtue
    Published online:
    04 February 2011
    Print publication:
    03 February 2011, pp 116-146

  • Summary

    On the Aristotelian view, the most ethically valuable sort of practical thinking is a continuous activity that accompanies and completes those activities it guides and that form an essential constituent of those activities. Some might recognize that dialectical activities involve a distinctive kind of practical thinking yet balk at the idea that this sort of practical thought can be better or worse in a recognizably ethical sense. Practical thinking cannot be contained within either of its supposed temporal boundaries. The Kantian conception of practical reasoning, which is often taken to be a neutral framework for ethical theorizing, hides the very possibility of the sort of practical thinking that Aristotelian ethics regards as most distinctively ethical. What is at issue in the confrontation between Kantianism and Aristotelianism is how exactly thought becomes practical, and by extension how the philosophical inquiry into excellence in practical thinking is to be framed.