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

By Alexander of Aphrodisias, R.W. Sharples

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

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Cf. above, P. Eth. ; cf. 13,1153b4-6. Madigan (1978) 1276 and n. 74. ) betraying a friend, which is desirable - one should feel pain at such an act - there is opposed pleasure in betraying a friend, which is undesirable. 80 This may indicate the record of an actual discussion; cf. above, n. 74. It seems to refer not just to 170,20-3 but to the whole subsequent development of the argument, and the recording of that development is a large part of the reason for this Problem in its present form existing at all; it is indeed in a way just a restatement of what was found difficult at the beginning of the text (127,5-7), but now stated in terms of distinctions between different types of pleasures.

For the person who is compelled by someone does not have some end set before himself for the sake of which he is compelled by the one who compels him. The person who compels someone and acts* does have some end set before him, and it is on account of this that he the one whom he does. But [the latter] has none. 133,1 Those who suffer compulsion are those who have the efficient principle outside themselves, the one who is acted upon contributing nothing to what happens and not co-operating at all.

Eth. ; 6 126,11; Madigan (1987) 1276 and n. 23. Perhaps the thought is that a virtuous action may involve the pain of physical effort without occasioning distress. 77 A euphemism: 'not like this' is equivalent to 'are to be avoided'. 32 Problem 7 78 chosen. 79 And the reason why not all pleasure is a good is that 20 not all distress is an evil either. 80 Even for those who suppose that all distress is an evil, it does not necessarily follow either that all pleasure is a good or that it is all an evil, [even] accepting that pleasure is opposed to distress.

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