\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-1105a)<\/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 \u1f1c\u03c4\u03b9, \u1f61\u03c2 \u03ba\u03b1\u1f76 \u03c0\u03c1\u1ff4\u03b7\u03bd \u03b5\u1f34\u03c0\u03bf\u03bc\u03b5\u03bd, \u03c0\u1fb6\u03c3\u03b1 \u03c8\u03c5\u03c7\u1fc6\u03c2 \u1f15\u03be\u03b9\u03c2, \u1f51\u03c6\u1fbd \u03bf\u1f35\u03c9\u03bd \u03c0\u03ad\u03c6\u03c5\u03ba\u03b5 \u03b3\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9 [20]<\/b> \u03c7\u03b5\u03af\u03c1\u03c9\u03bd \u03ba\u03b1\u1f76 \u03b2\u03b5\u03bb\u03c4\u03af\u03c9\u03bd, \u03c0\u03c1\u1f78\u03c2 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03ba\u03b1\u1f76 \u03c0\u03b5\u03c1\u1f76 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03c4\u1f74\u03bd \u03c6\u03cd\u03c3\u03b9\u03bd \u1f14\u03c7\u03b5\u03b9\u00b7 \u03b4\u03b9\u1fbd \u1f21\u03b4\u03bf\u03bd\u1f70\u03c2 \u03b4\u1f72 \u03ba\u03b1\u1f76 \u03bb\u03cd\u03c0\u03b1\u03c2 \u03c6\u03b1\u1fe6\u03bb\u03bf\u03b9 \u03b3\u03af\u03bd\u03bf\u03bd\u03c4\u03b1\u03b9, \u03c4\u1ff7 \u03b4\u03b9\u03ce\u03ba\u03b5\u03b9\u03bd \u03c4\u03b1\u03cd\u03c4\u03b1\u03c2 \u03ba\u03b1\u1f76 \u03c6\u03b5\u03cd\u03b3\u03b5\u03b9\u03bd, \u1f22 \u1f03\u03c2 \u03bc\u1f74 \u03b4\u03b5\u1fd6 \u1f22 \u1f45\u03c4\u03b5 \u03bf\u1f50 \u03b4\u03b5\u1fd6 \u1f22 \u1f61\u03c2 \u03bf\u1f50 \u03b4\u03b5\u1fd6 \u1f22 \u1f41\u03c3\u03b1\u03c7\u1ff6\u03c2 \u1f04\u03bb\u03bb\u03c9\u03c2 \u1f51\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03bb\u03cc\u03b3\u03bf\u03c5 \u03b4\u03b9\u03bf\u03c1\u03af\u03b6\u03b5\u03c4\u03b1\u03b9 \u03c4\u1f70 \u03c4\u03bf\u03b9\u03b1\u1fe6\u03c4\u03b1. \u03b4\u03b9\u1f78 \u03ba\u03b1\u1f76 \u1f41\u03c1\u03af\u03b6\u03bf\u03bd\u03c4\u03b1\u03b9 \u03c4\u1f70\u03c2 \u1f00\u03c1\u03b5\u03c4\u1f70\u03c2 \u1f00\u03c0\u03b1\u03b8\u03b5\u03af\u03b1\u03c2 \u03c4\u03b9\u03bd\u1f70\u03c2 [25]<\/b> \u03ba\u03b1\u1f76 \u1f20\u03c1\u03b5\u03bc\u03af\u03b1\u03c2\u00b7 \u03bf\u1f50\u03ba \u03b5\u1f56 \u03b4\u03ad, \u1f45\u03c4\u03b9 \u1f01\u03c0\u03bb\u1ff6\u03c2 \u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd, \u1f00\u03bb\u03bb\u1fbd \u03bf\u1f50\u03c7 \u1f61\u03c2 \u03b4\u03b5\u1fd6 \u03ba\u03b1\u1f76 \u1f61\u03c2 \u03bf\u1f50 \u03b4\u03b5\u1fd6 \u03ba\u03b1\u1f76 \u1f45\u03c4\u03b5, \u03ba\u03b1\u1f76 \u1f45\u03c3\u03b1 \u1f04\u03bb\u03bb\u03b1 \u03c0\u03c1\u03bf\u03c3\u03c4\u03af\u03b8\u03b5\u03c4\u03b1\u03b9. \u1f51\u03c0\u03cc\u03ba\u03b5\u03b9\u03c4\u03b1\u03b9 \u1f04\u03c1\u03b1 \u1f21 \u1f00\u03c1\u03b5\u03c4\u1f74 \u03b5\u1f36\u03bd\u03b1\u03b9 \u1f21 \u03c4\u03bf\u03b9\u03b1\u03cd\u03c4\u03b7 \u03c0\u03b5\u03c1\u1f76 \u1f21\u03b4\u03bf\u03bd\u1f70\u03c2 \u03ba\u03b1\u1f76 \u03bb\u03cd\u03c0\u03b1\u03c2 \u03c4\u1ff6\u03bd \u03b2\u03b5\u03bb\u03c4\u03af\u03c3\u03c4\u03c9\u03bd \u03c0\u03c1\u03b1\u03ba\u03c4\u03b9\u03ba\u03ae, \u1f21 \u03b4\u1f72 \u03ba\u03b1\u03ba\u03af\u03b1 \u03c4\u03bf\u1f50\u03bd\u03b1\u03bd\u03c4\u03af\u03bf\u03bd.<\/span><\/p>\n \u0393\u03ad\u03bd\u03bf\u03b9\u03c4\u03bf \u03b4\u1fbd \u1f02\u03bd \u1f21\u03bc\u1fd6\u03bd \u03ba\u03b1\u1f76 \u1f10\u03ba \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u03c6\u03b1\u03bd\u03b5\u03c1\u1f78\u03bd \u1f45\u03c4\u03b9 \u03c0\u03b5\u03c1\u1f76 \u03c4\u1ff6\u03bd [30]<\/b> \u03b1\u1f50\u03c4\u1ff6\u03bd. \u03c4\u03c1\u03b9\u1ff6\u03bd \u03b3\u1f70\u03c1 \u1f44\u03bd\u03c4\u03c9\u03bd \u03c4\u1ff6\u03bd \u03b5\u1f30\u03c2 \u03c4\u1f70\u03c2 \u03b1\u1f31\u03c1\u03ad\u03c3\u03b5\u03b9\u03c2 \u03ba\u03b1\u1f76 \u03c4\u03c1\u03b9\u1ff6\u03bd \u03c4\u1ff6\u03bd \u03b5\u1f30\u03c2 \u03c4\u1f70\u03c2 \u03c6\u03c5\u03b3\u03ac\u03c2, \u03ba\u03b1\u03bb\u03bf\u1fe6 \u03c3\u03c5\u03bc\u03c6\u03ad\u03c1\u03bf\u03bd\u03c4\u03bf\u03c2 \u1f21\u03b4\u03ad\u03bf\u03c2, \u03ba\u03b1\u1f76 [\u03c4\u03c1\u03b9\u1ff6\u03bd] \u03c4\u1ff6\u03bd \u1f10\u03bd\u03b1\u03bd\u03c4\u03af\u03c9\u03bd, \u03b1\u1f30\u03c3\u03c7\u03c1\u03bf\u1fe6 \u03b2\u03bb\u03b1\u03b2\u03b5\u03c1\u03bf\u1fe6 \u03bb\u03c5\u03c0\u03b7\u03c1\u03bf\u1fe6, \u03c0\u03b5\u03c1\u1f76 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03bc\u1f72\u03bd \u03c0\u03ac\u03bd\u03c4\u03b1 \u1f41 \u1f00\u03b3\u03b1\u03b8\u1f78\u03c2 \u03ba\u03b1\u03c4\u03bf\u03c1\u03b8\u03c9\u03c4\u03b9\u03ba\u03cc\u03c2 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f41 \u03b4\u1f72 \u03ba\u03b1\u03ba\u1f78\u03c2 \u1f01\u03bc\u03b1\u03c1\u03c4\u03b7\u03c4\u03b9\u03ba\u03cc\u03c2, \u03bc\u03ac\u03bb\u03b9\u03c3\u03c4\u03b1 \u03b4\u1f72 \u03c0\u03b5\u03c1\u1f76 \u03c4\u1f74\u03bd \u1f21\u03b4\u03bf\u03bd\u03ae\u03bd\u00b7 \u03ba\u03bf\u03b9\u03bd\u03ae \u03c4\u03b5 \u03b3\u1f70\u03c1 \u03b1\u1f55\u03c4\u03b7 [35]<\/b> \u03c4\u03bf\u1fd6\u03c2 \u03b6\u1ff4\u03bf\u03b9\u03c2, \u03ba\u03b1\u1f76 \u03c0\u1fb6\u03c3\u03b9 \u03c4\u03bf\u1fd6\u03c2 \u1f51\u03c0\u1f78 \u03c4\u1f74\u03bd \u03b1\u1f35\u03c1\u03b5\u03c3\u03b9\u03bd \u03c0\u03b1\u03c1\u03b1\u03ba\u03bf\u03bb\u03bf\u03c5\u03b8\u03b5\u1fd6\u00b7 [<\/b>1105a<\/b>]<\/b><\/span> [1]<\/b> \u03ba\u03b1\u1f76 \u03b3\u1f70\u03c1 \u03c4\u1f78 \u03ba\u03b1\u03bb\u1f78\u03bd \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03c3\u03c5\u03bc\u03c6\u03ad\u03c1\u03bf\u03bd \u1f21\u03b4\u1f7a \u03c6\u03b1\u03af\u03bd\u03b5\u03c4\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 [IV]<\/b><\/span> Adem\u00e1s, como ya dijimos antes, todo modo de ser del alma tiene una naturaleza que est\u00e1 implicada y emparentada con aquellas cosas por las cuales se hace naturalmente peor o mejor; y los hombres se hacen malos a causa de los placeres y dolores, por perseguirlos o evitarlos, o los que no se debe, o cuando no se debe, o como no se debe, o de cualquier otra manera que pueda ser determinada por la raz\u00f3n en esta materia. Es por esto por lo que algunos definen tambi\u00e9n las virtudes como un estado de impasibilidad y serenidad;1<\/a><\/sup>Referencia a Espeusipo y otros plat\u00f3nicos, aunque el ideal \u00e9tico de imperturbabilidad aparece primeramente en los estoicos.<\/span> pero no la definen bien, porque se habla de un modo absoluto, sin a\u00f1adir \u00abcomo es debido\u00bb, \u00abcomo no es debido\u00bb, \u00abcuando\u00bb y todas las dem\u00e1s circunstancias. Queda, pues, establecido que tal virtud tiende a hacer lo que es mejor con respecto al placer y al dolor, y el vicio hace lo contrario.<\/span><\/p>\n Estas cuestiones se nos pueden aclarar por lo que sigue. [V]<\/b><\/span> En efecto, siendo tres los objetos de preferencia y tres los de aversi\u00f3n \u2014lo bello, lo conveniente y lo agradable, y sus contrarios, lo vergonzoso, lo perjudicial y lo penoso\u2014, el hombre bueno acierta en todas estas cosas, mientras el malo yerra, especialmente respecto del placer; pues \u00e9ste es com\u00fan tambi\u00e9n a los animales y acompa\u00f1a a todos los objetos de elecci\u00f3n, [1105a]<\/b> pues tambi\u00e9n lo bello y lo conveniente parecen agradables.<\/span><\/p>\n Ir al siguiente fragmento<\/a><\/p>\n Fragmento anterior<\/a><\/p>\n Ir al inicio de la entrada<\/a><\/p>\n Ir al \u00cdndice<\/a><\/p>\n [IV]<\/strong><\/span> Again, as we said before, every formed disposition of the soul realizes its full nature2<\/a><\/sup>i.e., is actively exercised when fully developed, cf. 2.8.<\/span> in relation to and in dealing with that class of objects by which it is its nature to be corrupted or improved. But men are corrupted through pleasures and pains, that is, either by pursuing and avoiding the wrong pleasures and pains, or by pursuing and avoiding them at the wrong time, or in the wrong manner, or in one of the other wrong ways under which errors of conduct can be logically classified. This is why some thinkers3<\/a><\/sup>The reference is probably to Speusippus, although in the extant remains of Greek philosophy apathy<\/em>, or freedom from passions or emotions, first appears as an ethical ideal of the Stoics.<\/span> define the virtues as states of impassivity or tranquillity, though they make a mistake in using these terms absolutely, without adding \u2018in the right (or wrong) manner\u2019 and \u2018at the right (or wrong) time\u2019 and the other qualifications. We assume therefore that moral virtue is the quality of acting in the best way in relation to pleasures and pains, and that vice is the opposite.<\/span><\/p>\n But the following considerations also will give us further light on the same point. [V]<\/strong><\/span> There are three things that are the motives of choice and three that are the motives of avoidance; namely, the noble, the expedient, and the pleasant, and their opposites, the base, the harmful, and the painful. Now in respect of all these the good man is likely to go right and the bad to go wrong, but especially in respect of pleasure; for pleasure is common to man with the lower animals, and also it is a concomitant of all the objects of choice, [1105a]<\/strong> since both the noble and the expedient appear to us pleasant.<\/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 [IV]<\/b><\/span> Praeterea habitus omnis animi, quemadmodum supra dixi, quibus in <\/span>r\u0113bus<\/span> positum est, ut melior ver deterior gignantur, in iis vim suam omnem obtinet. A voluptatibus autem & doloribus habitus vitiosi nascuntur: propterea quod ea quis sequatur aut caveat, vel quae facienda fugiendaque n\u014dn sint, vel quando, vel quomodo faciendia n\u014dn sint & cavenda, quaeque sunt eiusdem generis, quae <\/span>rati\u014d<\/span> praescribat. Itaque virt\u016bt\u0113s vacuitates quasdam perturbationum tranquillitatesque animi definiunt. Haud probe quidem, quod omnino dicant, nec adiungant quomodo decet, aut quomodo n\u014dn decet, & quando, & caetera omnia quae adduntur. Ergo hoc praeponitur, <\/span>virt\u016btem<\/span> quae in hoc genere est, in voluptatibus doloribusque versari, in eaque ad <\/span>r\u0113s<\/span> optimas gerendas inesse momenta maxima: in vitio, contra.<\/span><\/span><\/p>\n Quod ex eo etiam perspici potest, <\/span>[V]<\/b><\/span> quia cum tria quae sequimur, & tria quae declinamus, honestum, utile, iucundum: & tria quae superioribus contraria sint, turpe, inutile, molestum: cum in iis omnibus vir bonus recte s\u0113 gerit, & improbus praepostere, tum vel maxime in voluptatibus. Nam & communis est animantium omnium, & ea omnia consequitur, quae sub appetitionem cadunt. <\/span>[1105a]<\/b><\/span> Etenim quicquid honestum, quicquid utile, id omne iucundum.<\/span><\/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 007<\/span><\/h1>\n
\u00c9tica Nicom\u00e1quea L-II 007<\/span><\/h1>\n
Nicomachean Ethics L-II 007<\/span><\/h1>\n
Ad Nicomachum filium de Moribus L-II 007<\/span><\/h1>\n
Conversaciones en el Atrium<\/span><\/h1>\n
![\"\"](\"https:\/\/atriumphilosophicum.es\/wp-content\/uploads\/2024\/05\/Construction_of_a_church-242x300.jpg\")
<\/span><\/p>\n