\u1f28\u03b8\u03b9\u03ba\u1f70 \u039d\u03b9\u03ba\u03bf\u03bc\u03ac\u03c7\u03b5\u03b9\u03b1 (\u1f08\u03c1\u03b9\u03c3\u03c4\u03bf\u03c4\u03ad\u03bb\u03b7\u03c2)<\/span><\/p>\n OFFIC\u012aNA PHILOSOPH\u014cRVM <\/span>***<\/span><\/a><\/strong><\/p>\n (1104b)<\/span><\/strong><\/p>\n Parte de:<\/span><\/p>\n \u00c9tica Nicom\u00e1quea \/ Libro II \/\u00a0[3. La virtud referida a los placeres y dolores]<\/span><\/p>\n <\/p>\n\n <\/p>\n \u03a3\u03b7\u03bc\u03b5\u1fd6\u03bf\u03bd \u03b4\u1f72 \u03b4\u03b5\u1fd6 \u03c0\u03bf\u03b9\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9 \u03c4\u1ff6\u03bd \u1f15\u03be\u03b5\u03c9\u03bd \u03c4\u1f74\u03bd \u1f10\u03c0\u03b9\u03b3\u03b9\u03bd\u03bf\u03bc\u03ad\u03bd\u03b7\u03bd \u1f21\u03b4\u03bf\u03bd\u1f74\u03bd \u1f22 \u03bb\u03cd\u03c0\u03b7\u03bd [5]<\/b> \u03c4\u03bf\u1fd6\u03c2 \u1f14\u03c1\u03b3\u03bf\u03b9\u03c2\u00b7 \u1f41 \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u1f00\u03c0\u03b5\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 \u03c4\u1ff6\u03bd \u03c3\u03c9\u03bc\u03b1\u03c4\u03b9\u03ba\u1ff6\u03bd \u1f21\u03b4\u03bf\u03bd\u1ff6\u03bd \u03ba\u03b1\u1f76 \u03b1\u1f50\u03c4\u1ff7 \u03c4\u03bf\u03cd\u03c4\u1ff3 \u03c7\u03b1\u03af\u03c1\u03c9\u03bd \u03c3\u03ce\u03c6\u03c1\u03c9\u03bd, \u1f41 \u03b4\u1fbd \u1f00\u03c7\u03b8\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 \u1f00\u03ba\u03cc\u03bb\u03b1\u03c3\u03c4\u03bf\u03c2, \u03ba\u03b1\u1f76 \u1f41 \u03bc\u1f72\u03bd \u1f51\u03c0\u03bf\u03bc\u03ad\u03bd\u03c9\u03bd \u03c4\u1f70 \u03b4\u03b5\u03b9\u03bd\u1f70 \u03ba\u03b1\u1f76 \u03c7\u03b1\u03af\u03c1\u03c9\u03bd \u1f22 \u03bc\u1f74 \u03bb\u03c5\u03c0\u03bf\u03cd\u03bc\u03b5\u03bd\u03cc\u03c2 \u03b3\u03b5 \u1f00\u03bd\u03b4\u03c1\u03b5\u1fd6\u03bf\u03c2, \u1f41 \u03b4\u1f72 \u03bb\u03c5\u03c0\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03c2 \u03b4\u03b5\u03b9\u03bb\u03cc\u03c2. \u03c0\u03b5\u03c1\u1f76 \u1f21\u03b4\u03bf\u03bd\u1f70\u03c2 \u03b3\u1f70\u03c1 \u03ba\u03b1\u1f76 \u03bb\u03cd\u03c0\u03b1\u03c2 \u1f10\u03c3\u03c4\u1f76\u03bd \u1f21 \u1f20\u03b8\u03b9\u03ba\u1f74 \u1f00\u03c1\u03b5\u03c4\u03ae\u00b7 \u03b4\u03b9\u1f70 \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 [10]<\/b> \u03c4\u1f74\u03bd \u1f21\u03b4\u03bf\u03bd\u1f74\u03bd \u03c4\u1f70 \u03c6\u03b1\u1fe6\u03bb\u03b1 \u03c0\u03c1\u03ac\u03c4\u03c4\u03bf\u03bc\u03b5\u03bd, \u03b4\u03b9\u1f70 \u03b4\u1f72 \u03c4\u1f74\u03bd \u03bb\u03cd\u03c0\u03b7\u03bd \u03c4\u1ff6\u03bd \u03ba\u03b1\u03bb\u1ff6\u03bd \u1f00\u03c0\u03b5\u03c7\u03cc\u03bc\u03b5\u03b8\u03b1. \u03b4\u03b9\u1f78 \u03b4\u03b5\u1fd6 \u1f26\u03c7\u03b8\u03b1\u03af \u03c0\u03c9\u03c2 \u03b5\u1f50\u03b8\u1f7a\u03c2 \u1f10\u03ba \u03bd\u03ad\u03c9\u03bd, \u1f61\u03c2 \u1f41 \u03a0\u03bb\u03ac\u03c4\u03c9\u03bd \u03c6\u03b7\u03c3\u03af\u03bd, \u1f65\u03c3\u03c4\u03b5 \u03c7\u03b1\u03af\u03c1\u03b5\u03b9\u03bd \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03bb\u03c5\u03c0\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9 \u03bf\u1f37\u03c2 \u03b4\u03b5\u1fd6\u00b7 \u1f21 \u03b3\u1f70\u03c1 \u1f40\u03c1\u03b8\u1f74 \u03c0\u03b1\u03b9\u03b4\u03b5\u03af\u03b1 \u03b1\u1f55\u03c4\u03b7 \u1f10\u03c3\u03c4\u03af\u03bd.<\/span><\/p>\n \u1f1c\u03c4\u03b9 \u03b4\u1fbd \u03b5\u1f30 \u03b1\u1f31 \u1f00\u03c1\u03b5\u03c4\u03b1\u03af \u03b5\u1f30\u03c3\u03b9 \u03c0\u03b5\u03c1\u1f76 \u03c0\u03c1\u03ac\u03be\u03b5\u03b9\u03c2 \u03ba\u03b1\u1f76 \u03c0\u03ac\u03b8\u03b7, \u03c0\u03b1\u03bd\u03c4\u1f76 \u03b4\u1f72 \u03c0\u03ac\u03b8\u03b5\u03b9 \u03ba\u03b1\u1f76 \u03c0\u03ac\u03c3\u1fc3 \u03c0\u03c1\u03ac\u03be\u03b5\u03b9 \u1f15\u03c0\u03b5\u03c4\u03b1\u03b9 [15]<\/b> \u1f21\u03b4\u03bf\u03bd\u1f74 \u03ba\u03b1\u1f76 \u03bb\u03cd\u03c0\u03b7, \u03ba\u03b1\u1f76 \u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6\u03c4\u1fbd \u1f02\u03bd \u03b5\u1f34\u03b7 \u1f21 \u1f00\u03c1\u03b5\u03c4\u1f74 \u03c0\u03b5\u03c1\u1f76 \u1f21\u03b4\u03bf\u03bd\u1f70\u03c2 \u03ba\u03b1\u1f76 \u03bb\u03cd\u03c0\u03b1\u03c2. \u03bc\u03b7\u03bd\u03cd\u03bf\u03c5\u03c3\u03b9 \u03b4\u1f72 \u03ba\u03b1\u1f76 \u03b1\u1f31 \u03ba\u03bf\u03bb\u03ac\u03c3\u03b5\u03b9\u03c2 \u03b3\u03b9\u03bd\u03cc\u03bc\u03b5\u03bd\u03b1\u03b9 \u03b4\u03b9\u1f70 \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd\u00b7 \u1f30\u03b1\u03c4\u03c1\u03b5\u1fd6\u03b1\u03b9 \u03b3\u03ac\u03c1 \u03c4\u03b9\u03bd\u03ad\u03c2 \u03b5\u1f30\u03c3\u03b9\u03bd, \u03b1\u1f31 \u03b4\u1f72 \u1f30\u03b1\u03c4\u03c1\u03b5\u1fd6\u03b1\u03b9 \u03b4\u03b9\u1f70 \u03c4\u1ff6\u03bd \u1f10\u03bd\u03b1\u03bd\u03c4\u03af\u03c9\u03bd \u03c0\u03b5\u03c6\u03cd\u03ba\u03b1\u03c3\u03b9 \u03b3\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9.<\/span><\/p>\n Perge ad sequ\u0113ns caput<\/a><\/p>\n Redde ad prius caput<\/a><\/p>\n Perge ad initium paginae huius<\/a><\/p>\n Perge ad indicem<\/a><\/p>\n [3. La virtud referida a los placeres y dolores]<\/span><\/strong><\/p>\n Hay que considerar como una se\u00f1al de los modos de ser el placer o dolor que acompa\u00f1a a las acciones: pues el hombre que se abstiene de los placeres corporales y se complace en eso mismo es moderado; el que se contrar\u00eda, intemperante; el que hace frente a los peligros y se complace o, al menos, no se contrista, es valiente; el que se contrista, cobarde. La virtud moral, en efecto, se relaciona con los placeres y dolores, pues [I]<\/b><\/span> hacemos lo malo a causa del placer, y nos apartamos del bien a causa del dolor. Por ello, debemos haber sido educados en cierto modo desde j\u00f3venes, como dice Plat\u00f3n,1<\/a><\/sup>Leyes<\/em> II 653a.<\/span> para podernos alegrar y dolemos como es debido, pues en esto radica la buena educaci\u00f3n.<\/span><\/p>\n [II]<\/b><\/span> Adem\u00e1s, si las virtudes est\u00e1n relacionadas con las acciones y pasiones, y el placer y el dolor acompa\u00f1an a toda pasi\u00f3n, entonces por esta raz\u00f3n tambi\u00e9n la virtud estar\u00e1 relacionada con los placeres y dolores. [III]<\/b><\/span> Y lo indican tambi\u00e9n los castigos que se imponen por medio de ellos: pues son una medicina, y las medicinas por su naturaleza act\u00faan por medio de contrarios.2<\/a><\/sup>Principio basado en la alopat\u00eda, frente a la homeopat\u00eda o curaci\u00f3n por medio de lo semejante (similia similibus c\u016brantur<\/i>).<\/span><\/span><\/p>\n Ir al siguiente fragmento<\/a><\/p>\n Volver al fragmento anterior<\/a><\/p>\n Ir al inicio de la entrada<\/a><\/p>\n Ir al \u00cdndice<\/a><\/p>\n A<\/span>n index of our dispositions is afforded by the pleasure or pain that accompanies our actions. A man is temperate if he abstains from bodily pleasures and finds this abstinence itself enjoyable, profligate if he feels it irksome; he is brave if he faces danger with pleasure or at all events without pain, cowardly if he does so with pain. In fact pleasures and pains are the things with which moral virtue is concerned. <\/span>For <\/span>[I]<\/b><\/span> pleasure <\/span>causes us to do base actions and pain cause us to abstain from doing noble actions. Hence the importance, as Plato points out, of having been definitely trained from childhood to like and dislike the proper things; this is what good education means.<\/span><\/span><\/p>\n [II]<\/b><\/span> A<\/span>gain, if the virtues have to do with actions and feelings, and every action is attended with pleasure or pain, this too shows that virtue has to do with pleasure and pain. <\/span>[III]<\/b><\/span> A<\/span>nother indication is the fact that pain is the medium of punishment; for punishment is a sort of medicine, and the nature of medicine to work by means of opposites.3<\/a><\/sup>The contrary maxim to similia similibus c\u016brantur<\/em> or homeopathy. Fever, caused by heat, is cured by cold, hence if the remedy for wickedness is pain, it must have been caused by pleasure.<\/span><\/span><\/span><\/p>\n Go to the next fragment<\/a><\/p>\n Previous fragment<\/a><\/p>\n Top of this page<\/a><\/p>\n Index<\/a><\/p>\n Habitus autem quales s<\/span>int, ex voluptate ac dolore q<\/span>uae<\/span> fa<\/span>cta & op<\/span>era con<\/span>se<\/span>quuntur, per<\/span>s<\/span>pici debet. Nam qu\u012b s\u0113<\/span> a<\/span> corporis voluptatibus <\/span>abstinet, eoque ipso laetatur, is temperans:<\/span> qu\u012b id <\/span>moleste acerbeque fert, <\/span>is intemperans putandus e<\/span>s<\/span>t. Et qu\u012b mo<\/span>les<\/span>ta qu<\/span>ae sunt <\/span>forti ac magno animo perfert ex <\/span>eoque voluptatem percipit , <\/span>aut cert<\/span>e<\/span> n\u014dn fert gra<\/span>v<\/span>iter, fortis: qu\u012b <\/span>aegre fert, is habendus i<\/span>gna<\/span>v<\/span>us. <\/span>[I]<\/strong><\/span> V<\/span>irt\u016bs enim moralis ac voluntaria omnis inh<\/span>aeret voluptatibus<\/span> ac doloribus. Nam <\/span>&<\/span> voluptatum blandit<\/span>iis <\/span>deliniti, ad ea gerenda omnia qu<\/span>ae prava sunt, impellimur: & dolorum cum admoventur faces, a recte factis deducimur. <\/span>Itaque Platonis <\/span>s<\/span>ententia, in<\/span>stitutos esse omnes <\/span>oportet iam inde <\/span>a<\/span> puero, <\/span>ut laetemur <\/span>bonis <\/span>r\u0113bus<\/span>, doleamusque <\/span>contrariis, Recta est enim haec educatio.<\/span><\/span><\/p>\n [II]<\/strong><\/span> Iam vero si in actionibus, & perturbationibus haerent virt\u016bt\u0113s: omnem autem perturbationem actionemque omnem sequitur voluptas aut dolor: ob eam certe causam virt\u016bs in voluptatibus doloribusque versatur. [III]<\/strong><\/span> Hoc etiam supplicia, quae ob eas sumuntur, indicant medicinae enim quaedam sunt. At curationes ex dissimilibus contrariisque r\u0113bus solent effici.<\/span><\/p>\n Perge ad sequ\u0113ns caput<\/a><\/p>\n Redde ad prius caput<\/a><\/p>\n Perge ad initium paginae huius<\/a><\/p>\n Perge ad indicem<\/a><\/p>\n EN CONSTRVCCION<\/strong><\/span><\/p>\n EN CONSTRVCCION<\/strong><\/span><\/p>\n Perge ad sequ\u0113ns caput<\/a><\/p>\n Redde ad prius caput<\/a><\/p>\n Perge ad initium paginae huius<\/a><\/p>\n![\"\"](\"https:\/\/atriumphilosophicum.es\/wp-content\/uploads\/2023\/04\/images.jpeg\")
<\/p>\n\u0112thica Nic\u014dmachea L-II 006<\/span><\/h1>\n
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<\/p>\n\u00c9tica Nicom\u00e1quea L-II 006<\/span><\/h1>\n
<\/p>\nNicomachean Ethics L-II 006<\/span><\/h1>\n
<\/p>\nAd Nicomachum filium de Moribus L-II 006<\/span><\/h1>\n
<\/p>\nConversaciones en el Atrium<\/span><\/h1>\n
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