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The Eudemian Ethics
A major treatise on moral philosophy by Aristotle, this is the first time the Eudemian Ethics has been published in its entirety in any modern language. Equally important, the volume has been translated by Sir Anthony Kenny, one of Britain's most distinguished academics and philosophers, and a leading authority on Aristotle. In The Eudemian Ethics, Aristotle explores the factors that make life worth living. He considers the role of happiness, and what happiness consists of, and he analyzes various aspects that contribute to it: human agency, the relation between action and virtue, and the concept of virtue itself. Aristotle classifies and examines the various moral and intellectual virtues, and he considers the roles of friendship and pleasure in a life well lived. Kenny's superb translation is accompanied by a fine introduction, in which he highlights the similarities and differences between this book and the better-known Nicomachean Ethics, with which it holds three books in common. There are also many useful explanatory notes which clarify the arguments and allusions that Aristotle makes.
195 pages, Paperback
First published January 1, 323
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About the author
Aristotle
3,290 books5,280 followersAristotle (Greek: Αριστοτέλης; 384–322 BC) was an Ancient Greek philosopher and polymath. His writings cover a broad range of subjects spanning the natural sciences, philosophy, linguistics, economics, politics, psychology, and the arts. As the founder of the Peripatetic school of philosophy in the Lyceum in Athens, he began the wider Aristotelian tradition that followed, which set the groundwork for the development of modern science.
Little is known about Aristotle's life. He was born in the city of Stagira in northern Greece during the Classical period. His father, Nicomachus, died when Aristotle was a child, and he was brought up by a guardian. At 17 or 18, he joined Plato's Academy in Athens and remained there until the age of 37 (c. 347 BC). Shortly after Plato died, Aristotle left Athens and, at the request of Philip II of Macedon, tutored his son Alexander the Great beginning in 343 BC. He established a library in the Lyceum, which helped him to produce many of his hundreds of books on papyrus scrolls.
Though Aristotle wrote many treatises and dialogues for publication, only around a third of his original output has survived, none of it intended for publication. Aristotle provided a complex synthesis of the various philosophies existing prior to him. His teachings and methods of inquiry have had a significant impact across the world, and remain a subject of contemporary philosophical discussion.
Aristotle's views profoundly shaped medieval scholarship. The influence of his physical science extended from late antiquity and the Early Middle Ages into the Renaissance, and was not replaced systematically until the Enlightenment and theories such as classical mechanics were developed. He influenced Judeo-Islamic philosophies during the Middle Ages, as well as Christian theology, especially the Neoplatonism of the Early Church and the scholastic tradition of the Catholic Church.
Aristotle was revered among medieval Muslim scholars as "The First Teacher", and among medieval Christians like Thomas Aquinas as simply "The Philosopher", while the poet Dante Alighieri called him "the master of those who know". His works contain the earliest known formal study of logic, and were studied by medieval scholars such as Pierre Abélard and Jean Buridan. Aristotle's influence on logic continued well into the 19th century. In addition, his ethics, although always influential, gained renewed interest with the modern advent of virtue ethics.
Little is known about Aristotle's life. He was born in the city of Stagira in northern Greece during the Classical period. His father, Nicomachus, died when Aristotle was a child, and he was brought up by a guardian. At 17 or 18, he joined Plato's Academy in Athens and remained there until the age of 37 (c. 347 BC). Shortly after Plato died, Aristotle left Athens and, at the request of Philip II of Macedon, tutored his son Alexander the Great beginning in 343 BC. He established a library in the Lyceum, which helped him to produce many of his hundreds of books on papyrus scrolls.
Though Aristotle wrote many treatises and dialogues for publication, only around a third of his original output has survived, none of it intended for publication. Aristotle provided a complex synthesis of the various philosophies existing prior to him. His teachings and methods of inquiry have had a significant impact across the world, and remain a subject of contemporary philosophical discussion.
Aristotle's views profoundly shaped medieval scholarship. The influence of his physical science extended from late antiquity and the Early Middle Ages into the Renaissance, and was not replaced systematically until the Enlightenment and theories such as classical mechanics were developed. He influenced Judeo-Islamic philosophies during the Middle Ages, as well as Christian theology, especially the Neoplatonism of the Early Church and the scholastic tradition of the Catholic Church.
Aristotle was revered among medieval Muslim scholars as "The First Teacher", and among medieval Christians like Thomas Aquinas as simply "The Philosopher", while the poet Dante Alighieri called him "the master of those who know". His works contain the earliest known formal study of logic, and were studied by medieval scholars such as Pierre Abélard and Jean Buridan. Aristotle's influence on logic continued well into the 19th century. In addition, his ethics, although always influential, gained renewed interest with the modern advent of virtue ethics.
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Displaying 1 - 30 of 30 reviews
November 1, 2015
An under appreciated gem.
After reading Henry Veatchs "Rational Man - a modern interpretation of aristotelian ethics" I got interested in going to the main sources in order to answer the question: Can Aristotle offer a real alternative ethical theory from Kant or Bentham? After reading EE my answer is yes and let me explain why.
Contrary to modern ethical philosophers Aristotle often starts his inquiry by looking at what people actually tend to value and from there builds his theory. His main point is that humans value happiness above everything else and that this is the only thing which has intrinsic value. By happiness he does not mean pleasure but rather the state of flourishing. We should pursue the goals which bring us happiness in the long run and be critical towards short term kicks.
Aristotle believes that the state of flourishing comes from living a virtuous life and that we should reflect on the aim of our actions: do we behave in a way in order to get other peoples approval or do we actually have a 'noble' aim in mind? This approach emphasizes the use of reason and our ability to understand the world we live in. This approach raises the question of what Aristotle exactly means by 'noble': how can we tell whether we have acted in accordance with reason? What one might think is that our notions of virtue and noble actions arise from our social environment - this however is not how Aristotle has in mind. I interpret Aristotle has believe that every human has a telos, a natural goal, which we should try to strive towards.
In order to reach this natural state of flourishing we need to constantly balance between different emotional states. We should be neither too proud nor too modest but seek the middle ground. To me this seems like common sense: the world is so complex that no theory can a-priori explain how an agent should behave in every given situation. Self-reflection and introspection is needed to constantly adjust ones actions so that one arrives at the middle ground.
I see Aristotles ethical theory as more of a framework rather than an exact science for how we should behave. This can be viewed both as a advantage and a disadvantage but personally his views enrich my understanding of who I am in the world and how I should behave.
After reading Henry Veatchs "Rational Man - a modern interpretation of aristotelian ethics" I got interested in going to the main sources in order to answer the question: Can Aristotle offer a real alternative ethical theory from Kant or Bentham? After reading EE my answer is yes and let me explain why.
Contrary to modern ethical philosophers Aristotle often starts his inquiry by looking at what people actually tend to value and from there builds his theory. His main point is that humans value happiness above everything else and that this is the only thing which has intrinsic value. By happiness he does not mean pleasure but rather the state of flourishing. We should pursue the goals which bring us happiness in the long run and be critical towards short term kicks.
Aristotle believes that the state of flourishing comes from living a virtuous life and that we should reflect on the aim of our actions: do we behave in a way in order to get other peoples approval or do we actually have a 'noble' aim in mind? This approach emphasizes the use of reason and our ability to understand the world we live in. This approach raises the question of what Aristotle exactly means by 'noble': how can we tell whether we have acted in accordance with reason? What one might think is that our notions of virtue and noble actions arise from our social environment - this however is not how Aristotle has in mind. I interpret Aristotle has believe that every human has a telos, a natural goal, which we should try to strive towards.
In order to reach this natural state of flourishing we need to constantly balance between different emotional states. We should be neither too proud nor too modest but seek the middle ground. To me this seems like common sense: the world is so complex that no theory can a-priori explain how an agent should behave in every given situation. Self-reflection and introspection is needed to constantly adjust ones actions so that one arrives at the middle ground.
I see Aristotles ethical theory as more of a framework rather than an exact science for how we should behave. This can be viewed both as a advantage and a disadvantage but personally his views enrich my understanding of who I am in the world and how I should behave.
August 30, 2012
People seldom ask "what's your favorite Aristotelian ethics", but if someone ask me I would probably rate this one as the best. It addresses the central questions on how to live a good and rewarding life in a way that's, I think, far clearer than the Nicomachean Ethics. The translation is also quite readable. To read and enjoy.
November 28, 2022
The good as virtue and wisdom. Books 4-6 are also in the Nicomachean Ethics, which is better as it shows philosophy is superior to politics.
April 25, 2015
This is a wonderful philosophical text that engages and stirs up the depth and breadth of human capacity for eudaimonia. It challenges our cultural, thin notions of happiness and promotes human agency toward activities (breathing--living function) and embodiment of mean internal goods (virtues) to include moral virtues, justice, intellectual, pleasure, and friendship.
Today Eudemian Ethics offers and supports a virtue/strengths/character framework (the good or noble life )and development above (work [ergon], action [energeiai] awareness [nous]) and perhaps against the deficit models of abnormal psychology and a society that barrages us daily with scripts of crime, violence, greed, illness, stupidity, ignorance and other meaninglessness messages and propaganda of everyday conventional forces that dumb down and blind the populace, for “the darkness around us is deep” (William Stafford).
Today Eudemian Ethics offers and supports a virtue/strengths/character framework (the good or noble life )and development above (work [ergon], action [energeiai] awareness [nous]) and perhaps against the deficit models of abnormal psychology and a society that barrages us daily with scripts of crime, violence, greed, illness, stupidity, ignorance and other meaninglessness messages and propaganda of everyday conventional forces that dumb down and blind the populace, for “the darkness around us is deep” (William Stafford).
October 16, 2023
Excellent new translation of Aristotle's shorter treatment of ethics. The NE begins with 'Every art and inquiry aims at some good, therefore,...the good is that at which things aim."
This begins with "Our first concern is to investigate what constitutes a good life and how it is to be attained." It does not seem to me to be less theoretical or more practical than the NE. It does nevertheless skip a discussion of contemplation. Nice introduction.
This begins with "Our first concern is to investigate what constitutes a good life and how it is to be attained." It does not seem to me to be less theoretical or more practical than the NE. It does nevertheless skip a discussion of contemplation. Nice introduction.
November 11, 2015
I guess I'd have to a rate it somewhere in the middle...If you know what I MEAN!
August 5, 2021
Denna bok försöker beskriva vad kärnan i glädjeskapande dygd är. Det är en längre förklaring av den gyllene medelvägen, och avslutas med att beskriva dygderna som vägar till en bakomliggande excellens. Har man läst resten av Aristoteles moraliska verk innehåller den inte mycket nytt.
June 19, 2015
"O Homem Magnânimo
O homem magnânimo deseja ocupar-se de poucas coisas, e estas têm de ser verdadeiramente grandes aos seus próprios olhos, e não porque outros assim pensem. Para o homem dotado de uma alma grande, a opinião solitária de um único homem bom conta mais que a opinião de uma multidão. Foi o que disse Antífon, após a sua condenação, quando Agatão o cumprimentou pelo brilho de sua autodefesa".
O homem magnânimo deseja ocupar-se de poucas coisas, e estas têm de ser verdadeiramente grandes aos seus próprios olhos, e não porque outros assim pensem. Para o homem dotado de uma alma grande, a opinião solitária de um único homem bom conta mais que a opinião de uma multidão. Foi o que disse Antífon, após a sua condenação, quando Agatão o cumprimentou pelo brilho de sua autodefesa".
Read
February 25, 2024really makes you think
August 9, 2020
Aristotle on ethics, again. His teleology runs throughout all his writing. And he is right to doing so. I know no one who does it as much or as convincingly as Aristotle. “And it is well to criticise separately the explanation and the conclusion both because of what has just been said, viz. that one should attend not merely to what is inferred by argument, but often attend more to the phenomena—whereas now when men are unable to see a flaw in the argument they are compelled to believe what has been said—and [15] because often that which seems to have been shown by argument is true indeed but not for the cause which the argument assigns; for one may prove truth by means of falsehood, as is clear from the Analytics.”
Aristotle on different viewpoints on logical demonstrations and syllogisms. The former are explicit and obvious whilst the latter are covert and require more require to bring out the consequences. And the philosopher is spot on here. And it is strange when his views sounds remarkably familiar to member's of my family... “And it is well to criticise separately the explanation and the conclusion both because of what has just been said, viz. that one should attend not merely to what is inferred by argument, but often attend more to the phenomena—whereas now when men are unable to see a flaw in the argument they are compelled to believe what has been said—and [15] because often that which seems to have been shown by argument is true indeed but not for the cause which the argument assigns; for one may prove truth by means of falsehood, as is clear from the Analytics.”
Aristotle has an incorrect view about human happiness. It is beatific to be blessed in the heavenly sense. Of this happiness, earthly one's cannot compare. Aristotle on types of happiness. “We find confirmation also in the common opinion that we cannot ascribe [5] happiness to an existence of a single day, or to a child, or to each of the ages of life; and therefore Solon’s advice holds good, never to call a man happy when living, but only when his life is ended. For nothing incomplete is happy, not being whole.” Some earthly and sensible advice, that is all.
As ever, it is shaped at Aristotle's teleology, “What choice, then, or possession of the natural goods—whether bodily goods, wealth, friends, or other things—will most produce the contemplation of god, that choice or possession is best; this is the noblest standard, but any that through deficiency or excess hinders one from the contemplation and service of god is bad; [20] this a man possesses in his soul, and this is the best standard for the soul—to perceive the irrational part of the soul, as such, as little as possible.”
There is a wealth of advice and reflections on friendships and their manifestations.
Overall, the argumentation is compelling but is not as consistent and strong as the Nichomacaen Ethics. What aims do you have in life?
Aristotle on different viewpoints on logical demonstrations and syllogisms. The former are explicit and obvious whilst the latter are covert and require more require to bring out the consequences. And the philosopher is spot on here. And it is strange when his views sounds remarkably familiar to member's of my family... “And it is well to criticise separately the explanation and the conclusion both because of what has just been said, viz. that one should attend not merely to what is inferred by argument, but often attend more to the phenomena—whereas now when men are unable to see a flaw in the argument they are compelled to believe what has been said—and [15] because often that which seems to have been shown by argument is true indeed but not for the cause which the argument assigns; for one may prove truth by means of falsehood, as is clear from the Analytics.”
Aristotle has an incorrect view about human happiness. It is beatific to be blessed in the heavenly sense. Of this happiness, earthly one's cannot compare. Aristotle on types of happiness. “We find confirmation also in the common opinion that we cannot ascribe [5] happiness to an existence of a single day, or to a child, or to each of the ages of life; and therefore Solon’s advice holds good, never to call a man happy when living, but only when his life is ended. For nothing incomplete is happy, not being whole.” Some earthly and sensible advice, that is all.
As ever, it is shaped at Aristotle's teleology, “What choice, then, or possession of the natural goods—whether bodily goods, wealth, friends, or other things—will most produce the contemplation of god, that choice or possession is best; this is the noblest standard, but any that through deficiency or excess hinders one from the contemplation and service of god is bad; [20] this a man possesses in his soul, and this is the best standard for the soul—to perceive the irrational part of the soul, as such, as little as possible.”
There is a wealth of advice and reflections on friendships and their manifestations.
Overall, the argumentation is compelling but is not as consistent and strong as the Nichomacaen Ethics. What aims do you have in life?
November 21, 2024
Nunca entendí el salto abismal del libro III al VI, no sé qué sucedió en el interregno, caso que se lo dejo a los filólogos. Vayamos al punto: una obra maestra, como todo lo de Aristóteles. El más grande maestro de todos los tiempos. Si alguien no quiere leer la ética a Nicomaco que vaya acá. El anteúltimo libro los mensajes con respecto a la amistad, la importancia del justo medio entre la vanidad y la pusilanimidad como también la importancia de las virtudes morales e intelectuales hacen de la ética sustancialista de Aristóteles un imperativo en una sociedad altamente monopolizada y competitiva, que siempre ve al otro como obstáculo. Que obra magnífica. Me sorprendió el contenido del último libro donde habla de la fortuna, sorpresivamente no lo menciona en el libro IX de la ética a nicomaco. Priorizando que el camino de felicidad tiene que estar constituido por medio de las virtudes intelectuales. “La felicidad habrá de ser la actividad de una vida perfecta conforme a una virtud perfecta”, hermoso.
April 19, 2024
Aristotle’s delineation of the soul into four parts was particularly striking
As part of my philosophy curriculum at the University of Oxford, I read Aristotle’s Eudemian Ethics. Unlike my prior engagements with ancient texts, which often felt dense and challenging, I found Aristotle's exposition in the Eudemian Ethics more accessible, although still complex in its ideas.
Aristotle’s delineation of the soul into four parts was particularly striking, a concept that diverges interestingly from the more familiar tripartite model discussed in other works. This aspect piqued my curiosity and enriched my understanding of Aristotelian moral psychology, offering a fresh perspective on his ethical considerations.
As part of my philosophy curriculum at the University of Oxford, I read Aristotle’s Eudemian Ethics. Unlike my prior engagements with ancient texts, which often felt dense and challenging, I found Aristotle's exposition in the Eudemian Ethics more accessible, although still complex in its ideas.
Aristotle’s delineation of the soul into four parts was particularly striking, a concept that diverges interestingly from the more familiar tripartite model discussed in other works. This aspect piqued my curiosity and enriched my understanding of Aristotelian moral psychology, offering a fresh perspective on his ethical considerations.
May 26, 2024
El prólogo de Carlos Megino Rodríguez en la edición de Alianza es excelente. Aristóteles es Aristóteles, hay que leerlo con calma y en su contexto. Las notas y los comentarios son de mucha ayuda. No incluye los libros IV, V y VI, y remite al lector interesado a la Ética a Nicómaco. 3.5/5
May 23, 2018
I did enjoy this book a lot. It was easier to read that I was anticipating. Some of the notions discussed in the book are still modern, only showing how little we've changed in the last 2,350 years. But, some things seem very inappropriate today, in our inclusive Western European culture.
I'm happy I picked it off the shelf.
Full review on Coffee & Books
I'm happy I picked it off the shelf.
Full review on Coffee & Books
November 19, 2020
Esse livro basicamente é o mesmo do Ética a Nicômaco, com várias passagens idênticas. Os temas são tratados com mais profundidade no Ética a Nicômaco, embora sejam basicamente os mesmos daqui, a virtude, os vícios, a amizade, trechos pequenos de Política, como Aristóteles a enxerga.
Vale a pena ter só por compor o Corpus Aristotelicum, mas não acrescenta nada para quem já leu a outra obra.
Vale a pena ter só por compor o Corpus Aristotelicum, mas não acrescenta nada para quem já leu a outra obra.
November 22, 2022
There’s nothing memorable or noteworthy within this book. You talk to any random person on the street and ask their thoughts on ethics, I think that perhaps 25% or so would be able to produce a similar quality work than what this is.
Aristotle, in my opinion, here is getting credit by others based off of his reputation, than the actual work itself.
Aristotle, in my opinion, here is getting credit by others based off of his reputation, than the actual work itself.
April 20, 2018
So it's taken me a little over a year to finally finish this, and I love philosophy and philosophical ideas. But I forget how draining everything can be. I had to take a break (multiple breaks) to finish this. glad I finally got it over and done with tbh.
April 6, 2021
Aristotle answers the most important questions in life. Is life worth living. Aristotle also gives reasons why one should live a moral life. Reading Plato and Aristotle has changed my life for the better.
November 14, 2022
still dont like this man
October 29, 2024
Mostly known for its connection to Nicomachean Ethics and the parsed material, but must-read material nonetheless if you're into the Greeks.
March 15, 2025
Eudemian Ethics, one of Aristotle’s lesser-known works on ethics, stands as a fascinating exploration of virtue and the good life, though not as widely read or influential as his more famous Nicomachean Ethics. This treatise, likely named after Aristotle’s pupil Eudemus of Rhodes, is a philosophical journey into understanding the nature of happiness (eudaimonia) and the moral virtues that lead one to a fulfilling life. While it shares many common themes with Nicomachean Ethics, Eudemian Ethics has its own distinctive approach, providing fresh insights into Aristotle’s moral philosophy.
At its core, Eudemian Ethics is concerned with the development of virtue and its relationship to the ultimate goal of human life: achieving happiness. Aristotle divides virtue into intellectual and moral components, stressing that both reason and character play essential roles in leading a virtuous life. While the Nicomachean Ethics offers a more well-rounded account of virtue, Eudemian Ethics leans more heavily into the cultivation of virtues as practical means of attaining a life of happiness and flourishing. For Aristotle, happiness is not a momentary feeling or hedonistic pursuit but the outcome of living a life in accordance with reason, where one develops virtue through action and habituation.
The Eudemian Ethics stands out in how it explores the nature of moral virtues, focusing heavily on the concept of the “mean”—the balance between extremes that Aristotle famously discusses. For example, courage is a virtue that lies between the extremes of recklessness and cowardice. Aristotle’s analysis of the mean here is nuanced and offers an interesting alternative perspective to the Nicomachean Ethics, where the balance of virtue plays a more prominent role in his general ethical theory.
The structure of the work is slightly different, as it lacks the systematic approach of Nicomachean Ethics. It’s more focused on ethical principles, with some sections of the text not as clearly articulated or connected as in his other works. While still rooted in Aristotelian thought, this gives the Eudemian Ethics a somewhat fragmented feel that might leave some readers wishing for a more coherent treatment of certain topics. For those who are unfamiliar with Aristotle’s broader ethical framework, the Eudemian Ethics can come across as difficult to follow or even incomplete in some places.
The central arguments of Eudemian Ethics will feel familiar to anyone who has read Aristotle’s other ethical writings, but the dialogue with happiness and virtue is more direct and less reliant on the theoretical discussions of ethics found in other works. Aristotle’s attention to the practical aspects of virtue—how one should act and develop good habits—also serves as a valuable guide, not just for intellectuals or philosophers but for anyone striving to lead a more moral, meaningful life.
However, like much of Aristotle’s ethical writing, Eudemian Ethics can be dense and complex, requiring careful reading and thoughtful reflection. It assumes a degree of familiarity with Aristotle’s general philosophy, which might alienate those who are not already versed in his broader metaphysical or logical frameworks. Moreover, while Aristotle’s ideas are undeniably foundational to Western ethics, some readers might find his treatment of certain subjects, like the nature of friendship or the relationships between different virtues, somewhat underdeveloped in comparison to the richness of his other works.
Final Thought: Eudemian Ethics offers an insightful and valuable perspective on Aristotle’s philosophy of virtue and happiness, though it may not be as accessible or comprehensive as his more famous texts. For those already acquainted with Aristotle’s views on ethics, it offers a fresh angle on his moral philosophy, particularly in its treatment of the mean and the cultivation of virtue. It is a challenging yet rewarding read for those willing to engage with its ideas and its more fragmentary structure. While it might not hold the same universal appeal as the Nicomachean Ethics, Eudemian Ethics remains a key text for understanding Aristotle’s views on how to live a good and flourishing life.
At its core, Eudemian Ethics is concerned with the development of virtue and its relationship to the ultimate goal of human life: achieving happiness. Aristotle divides virtue into intellectual and moral components, stressing that both reason and character play essential roles in leading a virtuous life. While the Nicomachean Ethics offers a more well-rounded account of virtue, Eudemian Ethics leans more heavily into the cultivation of virtues as practical means of attaining a life of happiness and flourishing. For Aristotle, happiness is not a momentary feeling or hedonistic pursuit but the outcome of living a life in accordance with reason, where one develops virtue through action and habituation.
The Eudemian Ethics stands out in how it explores the nature of moral virtues, focusing heavily on the concept of the “mean”—the balance between extremes that Aristotle famously discusses. For example, courage is a virtue that lies between the extremes of recklessness and cowardice. Aristotle’s analysis of the mean here is nuanced and offers an interesting alternative perspective to the Nicomachean Ethics, where the balance of virtue plays a more prominent role in his general ethical theory.
The structure of the work is slightly different, as it lacks the systematic approach of Nicomachean Ethics. It’s more focused on ethical principles, with some sections of the text not as clearly articulated or connected as in his other works. While still rooted in Aristotelian thought, this gives the Eudemian Ethics a somewhat fragmented feel that might leave some readers wishing for a more coherent treatment of certain topics. For those who are unfamiliar with Aristotle’s broader ethical framework, the Eudemian Ethics can come across as difficult to follow or even incomplete in some places.
The central arguments of Eudemian Ethics will feel familiar to anyone who has read Aristotle’s other ethical writings, but the dialogue with happiness and virtue is more direct and less reliant on the theoretical discussions of ethics found in other works. Aristotle’s attention to the practical aspects of virtue—how one should act and develop good habits—also serves as a valuable guide, not just for intellectuals or philosophers but for anyone striving to lead a more moral, meaningful life.
However, like much of Aristotle’s ethical writing, Eudemian Ethics can be dense and complex, requiring careful reading and thoughtful reflection. It assumes a degree of familiarity with Aristotle’s general philosophy, which might alienate those who are not already versed in his broader metaphysical or logical frameworks. Moreover, while Aristotle’s ideas are undeniably foundational to Western ethics, some readers might find his treatment of certain subjects, like the nature of friendship or the relationships between different virtues, somewhat underdeveloped in comparison to the richness of his other works.
Final Thought: Eudemian Ethics offers an insightful and valuable perspective on Aristotle’s philosophy of virtue and happiness, though it may not be as accessible or comprehensive as his more famous texts. For those already acquainted with Aristotle’s views on ethics, it offers a fresh angle on his moral philosophy, particularly in its treatment of the mean and the cultivation of virtue. It is a challenging yet rewarding read for those willing to engage with its ideas and its more fragmentary structure. While it might not hold the same universal appeal as the Nicomachean Ethics, Eudemian Ethics remains a key text for understanding Aristotle’s views on how to live a good and flourishing life.
July 7, 2013
Eudemian Ethics by Aristotle and translated by Anthony Kenny describes how one is to live a happy life. The reason why someone strives to live a virtuous life according to Aristotle has to due with the pursuit of happiness. The goal of life is to be happy but Aristotle defines happiness not by material means such as we often do today but instead by seeking either knowledge, virtue or pleasure. While pleasure is often given as the greatest cause of happiness Aristotle would say that this happiness is not true happiness. As to Aristotle virtue is the only true cause of happiness the majority of this book deals with the virtues which he believes cause happiness which is the greatest good. While I agree with most of his virtues some of his views are different than what I as a Christian could agree with. An example of this would be his views on pride which he states is a virtue but I believe is a vice. I did not read the middle three chapters as they were also included in Nicomachean Ethics which I also read and responded to. However the section on friendship has many elements which are important as he divides the ideas of friendship between friendship for utility, for pleasure, or for virtue. All of these are true friendship but we must realize which type of friendship we have with someone in order to know what to expect. The final section of the book draws the elements together to come to a conclusion. I would agree that the purpose of an ethical virtuous life is as Aristotle says, "Whatever choice or possession of natural goods -- bodily goods, wealth, friends, and the like -- will most conduce to the contemplation of God is the best." I agree with this and it presents a good framework for what we do in life and what is truly virtuous. Overall a good read which I would recommend it.
September 20, 2016
Nelle tre opere che compongono l'Etica di Aristotele ci si chiede "è possibile essere felici? se sì, come?". E il primo argomento affrontato, qui nell'Etica Eudemea, è l'amicizia. Cos'è l'amicizia? L'uomo felice ne ha bisogno?
Buona lettura.
Buona lettura.
May 11, 2024
Aristotle's writing is very boring.
Although not explicitly, he seems to reject the 4 cardinal Virtues and instead offers his own much more complex classification of Virtues. I believe this is a mistake.
He is obsessed with means. He describes Virtue as a mean between an excess and a deficiency, but in reality this is just a description of the cardinal Virtue of Temperance.
In addition, he considers Virtue and Wisdom to be different things. According to him, Wisdom is much more theoretical and contemplative. Here I also disagree with him. Instead, I follow the Socratic tradition of the 4 cardinal Virtues, of which Wisdom is one.
The most interesting thing from the Eudemian Ethics is "incontinence", which means acting irrationally although one is aware of the rational way to act.
He erroneously defends pleasure as essential to happiness.
Although not explicitly, he seems to reject the 4 cardinal Virtues and instead offers his own much more complex classification of Virtues. I believe this is a mistake.
He is obsessed with means. He describes Virtue as a mean between an excess and a deficiency, but in reality this is just a description of the cardinal Virtue of Temperance.
In addition, he considers Virtue and Wisdom to be different things. According to him, Wisdom is much more theoretical and contemplative. Here I also disagree with him. Instead, I follow the Socratic tradition of the 4 cardinal Virtues, of which Wisdom is one.
The most interesting thing from the Eudemian Ethics is "incontinence", which means acting irrationally although one is aware of the rational way to act.
He erroneously defends pleasure as essential to happiness.
April 18, 2016
This book of reflections on character by Aristotle has always gotten second billing to his Nicomachean Ethics. While this book has its defenders--primarily Anthony Kenny, the translator--it has never been studied or read as carefully. It has 3 of its 8 books in common with the NE, and it differs somewhat in its other 5 books. It has generally been considered Aristotle's earlier thoughts, but no one has ever made a convincing case. The ways in which it differs from NE are occasionally interesting, especially at the very end of Book 8--with its cryptic comments about god. But for the most part it is just somewhat different. For scholars, it is worth reading. I used it as suggested reading in a seminar on Aristotle's Ethics and Contemporary Virtue Theory. But for an undergraduate class, or just a person interested in Aristotle's reflections on character, this is not the book to read.
December 30, 2016
“Everyone who has the power to live according to his own choice should set up for himself some object for a noble life—whether honour, or reputation, or wealth, or culture—with a view to which he will govern all his conduct, since not to have one’s life organized with reference to some end is a mark of great folly. Above all, he must first determine in his own mind, with care and without haste, where in our human condition the good life resides, and what are the necessary conditions for people to possess it.”
June 29, 2015
Antique books are almost impossible to review. Aristotle was not some Classic author looking to sell millions of copies. He was interested, first and foremost, in his philosophy. Aristotle was the granddaddy of categories and this is the world's first compartmentalizer. His genius comes in being one of the first Western minds to attack a a problem by organizing it in a way that for 300 BC would have been unique.
October 10, 2016
I mean it's pretty important
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December 22, 2018globally much readable than Nicomacean ethics
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