Alexander of Aphrodisias : ethical problems by Alexander of Aphrodisias, R.W. Sharples

By Alexander of Aphrodisias, R.W. Sharples

Alexander of Aphrodisias - the major historical commentator on Aristotle - bargains interpretations to do with ethical advantage, the standards for judging activities voluntary, etc. Translation of textual content with observation and notes

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96 Added by B, the Aldine edition and Spengel. Apelt proposed 'praise'; cf. 129,13ff. below, and Notes on the Text. 98 So Apelt. Bruns has rather 'if falling in love is in their control ceasing to be in love is'. See Notes on the Text. 99 The Greek has 'they would do'; but see n. 23 above. Since the verb in 129,1 is omitted, 'if falling in love were in their control... they would' is grammatically possible; but Alexander presumably holds that they do 'do the things in accordance with their love' voluntarily; cf.

For none of them embarks upon bad things in the beginning without knowing that they are bad; at any rate all [of them], when they begin, are ashamed and are eager not to be observed, and embark* upon these things on the basis that they will not do them a second time, being convinced that they will be harmed by them to some extent, but yielding to pleasure, not through conviction that it is preferable for them, but through not wishing to make a small effort in resisting it. The reason why they do have this conception of bad things, and understand what they are like, is first of all nature; for those who have not yet been completely corrupted, but retain the common and natural notions, do not lack not just ignorance but also compulsion (bia)', cf.

Problem 8 33 pleasures [at all]; while in the case of all those that admit of excess, 35 some will be opposed to distress as goods, [namely] those which are in the mean and are defined by right reasoning, while those corresponding to excess, among which are those of the profligate, 128,1 these [will be opposed to distress] as one evil to another. And those of which there is no excess will all be opposed to distress as a good to an evil. 8. 86 [But] if [on the other hand] they do not [all] accompany each other reciprocally, [still] if wisdom were removed virtue would be removed, because for* all [the virtues] their essence is [to be] in accordance with right reasoning, and right reasoning comes from 10 wisdom.

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