Aristotle's Practical Side: On His Psychology, Ethics, by William W. Fortenbaugh

By William W. Fortenbaugh

This quantity makes a speciality of Aristotle’s useful philosophy. His research of emotional reaction takes delight of position. it truly is through dialogue of his ethical psychology: the department of the human soul into emotional and deliberative parts.

Moral advantage is studied relating to emotion, and animals are proven to lack either emotion and advantage. other forms of friendship are analyzed, and the results of vehemence, i.e., temperament are given exact awareness. Aristotle’s justification for assigning usual slaves and ladies subordinate roles gets targeted attention. an analogous is correct of his research of right and unsuitable constitutions. eventually, persuasion is taken up from numerous angles together with Aristotle’s emphasis at the presentation of personality and his curious dismissal of supply in speech.

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Additional resources for Aristotle's Practical Side: On His Psychology, Ethics, Politics And Rhetoric (Philosophia Antiqua)

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38 Brunschwig (above, n. 109 n. 1 rejects λιγωρ ας at 127b31 as a gloss on the grounds that the passage is concerned with determining the genus of anger, and while π ληψις is a genus, π ληψις λιγωρ ας is not one. Whatever text we adopt, it remains true that this passage in conjunction with 151a15–16 and 156a32–33 reflects debate within the Academy concerning the relationship between emotion and cognition in general and anger and thought of outrage in particular. 26 chapter one [58/59] desire for revenge on account of (δι ) apparent insult (156a32–33), and in this preference agrees with the Rhetoric (1378a31) and reflects Aristotle’s own contribution to the Academic debate.

We respond to the former by meeting his need; we respond to the latter with reasoned argument. We give a hungry man food to calm his stomach and to alleviate painful sensations. We do not offer him reasoned arguments to alter his judgment. With appropriate qualifications something similar could be said about meeting the need of a man afflicted with sexual desire. My purpose, then, is not to criticize the account of hunger and sexual desire that is presented in the Timaeus. Rather I want to emphasize that this [67/68] aristotle’s rhetoric on emotions 35 account is an account of bodily drives and not of emotions.

If subsequent reasoning shows that a benefit and not an outrage has occurred, the audience will shift from anger to gratitude. The response will be intelligent and reasonable. The hearers are responding according to reasoned judgment and are not the victims of some external power. In particular, they have not abandoned their anger because of some charm or enchantment such as that advertised by Thrasymachus (Phdr. 267C7–D1). Enchantments are outside the sphere of reason. They may cause or compel a man to behave in a particular way, but such behavior should not be confused with emotional response, reasonable or unreasonable.

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