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By Christopher P. Long
Involved in the which means and serve as of rules in an period that looks to have given up on their chance altogether, Christopher P. lengthy strains the trails of Aristotle's considering relating finite being from the types, in the course of the Physics, to the Metaphysics, and eventually into the Nicomachean Ethics. lengthy argues dynamic and open notion of rules emerges in those works that demanding situations the normal tendency to hunt defense in everlasting and everlasting absolutes. He rethinks the which means of Aristotle's concept of precept (arche) and spans the divide of analytic and continental methodological methods to historical Greek philosophy, whereas connecting Aristotle's considering to that of Levinas, Gadamer, and Heidegger.
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Additional info for The ethics of ontology : rethinking an Aristotelian legacy
Sample text
However, the arche \ he posits for such beings is fundamentally static and thus remains incapable of accounting for anything other than accidental alteration. 28 THE STRATEGY OF EVASION The limitations of the position developed in the Categories gain further focus when the first and the fourth of the above-mentioned characterizations are considered—that is, that primary ousiai are “thisses,” and that, while remaining one and the same, they admit of contraries. A close analysis of these two characterizations, however, finds Aristotle engaged in a strategy of evasion.
The discussion of the Metaphysics is then linked to the Nicomachean Ethics by drawing out the similarities in vocabulary between the Metaphysics and Ethics and by emphasizing the parallel distinctions they establish between praxis and motion and praxis and production, respectively. This is designed to support the bold suggestion that the Ethics may be read as the natural, albeit unrecognized, culmination of the ontological analysis of sensible ousia found in the Metaphysics. Once this is accomplished, chapter 8 develops and further draws out the implications of this reading for ontology by outlining the basic structure of Aristotle’s conception of phrone\sis as developed in the Nicomachean Ethics.
12 Here, however, we may take the use of the potential optative (genoito an) to indicate a certain hesitancy on Aristotle’s part; it points to what may be a presentiment of the inability of the model of accidental change to explain the structure of substantial becoming. Aristotle’s uneasiness is implicitly expressed both by the use of the potential optative and by the introduction of the new example of the seed. Here there is a fundamental shift in Aristotle’s thinking. The seed does not seem to underlie change in the same way as, in the Categories, an individual human-being is understood to underlie the alteration of accidental qualities.