Le livre offre une exploration approfondie de la philosophie morale et de l 'éthique depuis le XVIIIe siècle. L'auteur Alexander Gottlieb Baumgarten utilise une approche systématique pour explorer les principes éthiques qui sous-tendent toutes les actions humaines, ce qui en fait un lecteur enrichissant pour les philosophes et les étudiants en éthique. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the (...) "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Pars 1. Philosophia generalis -- pars 2. Logica -- pars 3. Metaphysica -- pars 4. Ethica et politica -- pars 5. De anima -- pars 6. Philosophia naturalis -- pars 7. Doxoscopia -- pars 8. Theses academicae. T. 1. Index disputationum: Aagardus- Maes. T. 2. Maestlinus-Zyra. Opera anonyma. T. 3. Index respondentium -- Pars 9. Syllabus auctorum.

Alexander Baumgarten's Ethica Philosophica (1740) served as a chief textbook of philosophical instruction in German universities for several decades, and was used by Immanuel Kant for his lectures on moral philosophy between 1759 and 1794. Now translated into English for the first time, John Hymers explores the extent of Baumgarten's influence on the development of German philosophy.

This book offers the first substantial account of Alexander Gottlieb Baumgarten's significant influence on Kant's ethics. Arguing that Baumgarten's impact is more extensive and profound than previously thought, the book provides a novel interpretation of the formation of Kant's ethical framework. Scholars have made use of Baumgarten's Ethica philosophica (1740) to elucidate Kant's complex terminology and to provide a background against which to understand Kant's nuanced relationship to his predecessors. To date, however, no English book explores the specific (...) influence of Baumgarten's Ethica on Kant. This book comments on passages from the Ethica and contrasts them with Kant's treatment of the same concepts, topics, and questions in his ethics. Notably, Baumgarten articulates ethics around the concept of duty and the principle of perfection, leading to his version of the categorical imperative: 'perfect yourself'. While Kant rejects this ethical framework, it is evident that he directly adopts Baumgarten's ideas and critiques them at the same time. Each chapter examines a major topic: the relationship between religion and ethics, duties to oneself, duties to others, duties in particular cases, and the relationship between ethics and political philosophy. Baumgarten's Legacy in Kant's Ethics is an essential resource for scholars and advanced students working on Kant, 18th-century philosophy, and the history of ethics. (shrink)

For more than 100 years, metaethicists have overlooked the best version of G. E. Moore’s Open Question argument. This despite the fact that it appears on the same page of Principia Ethica as his other, weaker versions of the argument. This better Open Question Argument does not rely on introspection of the meanings of ethical terms, and so does not fall to the standard criticisms of Moore. In this paper, I present this ‘new’ Open Question Argument and show that (...) Moore has done to naturalistic ethics something like what Plato’s Euthyphro does to supernaturalistic ethics. (shrink)

For both G. E. Moore and Bernard Lonergan, the question of the good provides a fundamental heuristic indicating its irreducible and thus transcending nature. In Lonergan’s later work, the focus is primarily on the good as manifest in intentional responses to values. But the fundamental metaphysics of the good is never absent from this perspective, and it re-appears explicitly in some later writing. Moore’s anti-reductionist metaethics played a central role in the debates to follow in analytical philosophy in the decades (...) after the appearance of Principia Ethica. In this article, I explore possible convergences between these two avenues of speculation, which in their way both witness to the abiding significance of the scholastic notion of the good as a transcendental. It is argued that the wider purview offered by Lonergan’s analysis of the good, sought in questions as implying metaphysical and theological dimensions, assists in rendering cogent the objectives to which Moore’s question of the good points. (shrink)

The titular "Bandie" is a fictional creature devised by Tadeusz Skalski in his "Fairy Tales of Functionalism" (published in "Folia Philosophica" 24). It is supposed to be a reduction ad absurdum for the thesis of organizational invariance. I show that the argument works only because the though experiment Skalski uses is highly suggestive and that, contrary to Skalski's intentions, The Bandie is in fact quite a complex dynamic system.

First published in 1903, this volume revolutionized philosophy and forever altered the direction of ethical studies. A philosopher’s philosopher, G. E. Moore was the idol of the Bloomsbury group, and Lytton Strachey declared that Principia Ethica marked the rebirth of the Age of Reason. This work clarifies some of moral philosophy’s most common confusions and redefines the science’s terminology. Six chapters explore: the subject matter of ethics, naturalistic ethics, hedonism, metaphysical ethics, ethics in relation to conduct, and the ideal. (...) Moore's simplicity of style and precise use of everyday language exercised an enormous influence on the development of analytic philosophy, and they contribute to the continuing resonance of his compelling arguments. (shrink)

Principia Ethica is recognised as the definitive starting point for twentieth-century ethical theory. Its influence was first largely confined to the Bloomsbury Group - Maynard Keynes wrote that it was 'better than Plato' - who took it up for its celebration of the values of art and love; but later it achieved the widespread recognition it still retains as a classic text of analytic ethical theory. It is particularly renowned for Moore's argument that previous ethical theories have been guilty (...) of a fallacy - the 'naturalistic fallacy'. Principia Ethica is reprinted here with the previously unpublished Preface Moore wrote for a planned, but never completed, second edition. Though unfinished, it sets out clearly Moore's second thoughts about his own work. The volume also includes two important pieces from his later ethical writings, 'Free will' and 'The conception of intrinsic value', and a new introduction by Thomas Baldwin. (shrink)

La ética del discurso es un óptimo fundamento para la ética cívica de una sociedad moralmente pluralista, pero siempre que no se contente con su dimensión procedimental, sino que saque a la luz su dimensión cordial. Sólo que entonces pasa de ser ética del discurso a ethica cordis. El presente trabajo intenta dar ese paso, y con ese fin cubre tres etapas: 1) en qué medida son necesarios los vínculos, 2) en qué consiste el vínculo discursivo, 3) cómo el (...) vínculo comunicativo incluye el discursivo y va más allá, dando lugar a una ética de la razón cordial. (shrink)

BLWith new text and full apparatus criticus The Eudemian Ethics was one of two ethical treatises which Aristotle wrote on the subject of ethica or `matters to do with character'. Although the two works cover much the same ground, the Nicomachean Ethics is better known; the poor manuscript tradition of the Eudemian Ethics has made correct translation and interpretation of the text extremely difficult. The subject of the work is the choice of a certain means of conduct, made by (...) a `man of practical wisdom', between two extremes of behaviour: asceticism and yielding to uncontrolled impulses. Aristotle also stresses the notion of moral intention and the importance of virtue of character. This new Oxford Classical Text of the Eudemian Ethics is the result of many years of work. After Sir David Ross's death, his original text was substantially reworked and revised by his friend and colleague R. R. Walzer, who was aided in the revision by his former pupil Mrs Jean Mingay, who continued his work after his death in 1974. Mrs Mingay was fortunate in being able to make use of previously unpublished contributions from D. J. Allan after his death in the late seventies, and more recently has been helped in her work by the suggestions of Professor D. A. Russell, David Robinson, and Christopher Rowe. (shrink)

BLWith new text and full apparatus criticusThe Eudemian Ethics was one of two ethical treatises which Aristotle wrote on the subject of ethica or `matters to do with character'. Although the two works cover much the same ground, the Nicomachean Ethics is better known; the poor manuscript tradition of the Eudemian Ethics has made correct translation and interpretation of the text extremely difficult. The subject of the work is the choice of a certain means of conduct, made by a (...) `man of practical wisdom', between two extremes of behaviour: asceticism and yielding to uncontrolled impulses. Aristotle also stresses the notion of moral intention and the importance of virtue of character. This new Oxford Classical Text of the Eudemian Ethics is the result of many years of work. After Sir David Ross's death, his original text was substantially reworked and revised by his friend and colleague R. R. Walzer, who was aided in the revision by his former pupil Mrs Jean Mingay, who continued his work after his death in 1974. Mrs Mingay was fortunate in being able to make use of previously unpublished contributions from D. J. Allan after his death in the late seventies, and more recently has been helped in her work by the suggestions of Professor D. A. Russell, David Robinson, and Christopher Rowe. (shrink)

One of the questions that any future history of British moral philosophy in the twentieth century should investigate and document is how it came about that Moore's Principia Ethica was appropriated by what we can call the Humean tradition of moral philosophy. I shall not trace that development now but only argue that there was no excuse or justification for it.

The Oxford Classical Texts, or Scriptorum Classicorum Bibliotheca Oxoniensis, are renowned for their reliability and presentation. The series consists of a text without commentary but with a brief apparatus criticus at the foot of each page.

Ingram Bywater first published his edition of Aristotle's Nicomachean Ethics in 1890. His reconstruction of the Greek text is based on a careful weighing of the Greek manuscript evidence, Latin translations, the witness of early commentators and his own thorough knowledge of Aristotle's language and style. Bywater's choice of readings introduced many important alterations to the text given in previous editions; his preference for manuscripts Kb and Lb and for the commentary of Aspasius, represented by Heylbut's edition, explains many of (...) these changes. Select readings of the most important witnesses are given in a critical apparatus. Bywater's edition has been widely used by scholars and students of the Greek text of Nicomachean Ethics and a number of important translations have been based on it. The edition's carefully compiled index of key Greek words, arranged according to usage, has proved an indispensable tool to generations of Greek students. (shrink)

McInerny revisits the basics of Thomas's teachings and offers a brief, intelligible, and persuasive summary.

Aristotle's Ethica Eudemia and Ethica Nicomachea, as is well known and much discussed, contain three books in common. Less well known, at least until Dieter Harlfinger alerted scholars to the fact in 1971, is that some of the manuscripts of Eth. Eud. do, contrary to the then prevailing consensus, contain the text of these common books. Even less well known is that Harlfinger's discovery was anticipated some 50 years before by Walter Ashburner, who had uncovered this fact about (...) Eth. Eud. MSS in the Laurentian library of Florence. Ashburner's anticipation of Harlfinger, however, is not the real value of his article. Its value rather is that it contains collations of readings for the common books, and thereby gives us an excellent resource for examining the text of the common books as this text is contained in exclusively Eth. Eud. MSS. The Eth. Eud. tradition of the common books has hitherto received little attention. Modern editions of Eth. Eud. do not include these books, and editions of Eth. Nic. have other MSS for the purpose. Ashburner's collations are the more valuable because they are taken from the one MS that, in Harlfinger's learned stemma, appears as the archetype for all the rest. (shrink)

This paper takes as its starting point the argument from Eudemian Ethics II,1 which introduces as premisses conclusions from the previous chapters, namely, the chief good of human beings is an end and everybody judges speculative wisdom, moral virtue and pleasure to be ends, either all or some of them. These two claims allow Aristotle to conclude that the most desirable of all goods is in the soul and to proceed arguing to his main conclusion in terms of the ergon, (...) function or characteristic activity, of the soul. It should be noticed, though, that if the ergon of the human soul can explain speculative wisdom and moral virtues to be ends, the same is not so easily defensible in the case of pleasure. In fact, to take pleasure as end seems to take a subjective satisfaction with no matter what as end. Now, the ergon of the soul cannot explain pleasure as an end in this unrestricted way. To solve this difficulty, this paper seeks to interpret a prior passage, I, 5, 1215b15-1216a10, as responsible for restricting the range of pleasures that can be counted as finalities to human beings. (shrink)

"Dialectic" is a fulcrum word. Aristotle attacked this belief, saying that the dialectic was only suitable for some purpose- to enquire into men's beliefs, to arrive at truths about eternal forms of things, known as Ideas, which were fixed and un changing and constituted reality for Plato. Aristotle said there is also the method of science, or "physical" method, which observes physical facts and arrives at truths about substances, which undergo change. This duality ofform and substance and the scientific method (...) of arriving at facts about substances were central to Aristotle's philosophy. Thus the dethronement of dialectic from what Socrates and Plato held it to be was ab solutely essential for Aristotle, and "dialectic" was and still is a fulcrum word . . . I think it was Coleridge who said everyone is either a Plato nist or an Aristotelian . . . Plato is the essential Buddha-seeker who appears again and again in each generation, moving on ward and upward toward the "one. " Aristotle is the eternal motorcycle mechanic who prefers the "many. " R. (shrink)

Commentaar op het levenswerk van Spinoza waarin een houvast op het ethische denken van deze filosoof gegeven wordt.

This book discusses the new field of eco-ethica, explores issues arising from a technology-mediated environment and our changing moral consciousness, and presents an ethics that transcends interpersonal ethics so as to also encompass companies and governments.

Aristotle's Ethica Eudemia Book 2 Chapter 2 contains, at lines 1220b10–11, a well-known crux in the phrase ἐν τοῖς ἀπηλλαγμένοις. The context makes clear that Aristotle is using this phrase to refer to some writing or other, but scholars have been puzzled both about what the phrase means and what writing it refers to.