\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 (1105b)<\/strong><\/span><\/p>\n Parte de:<\/span><\/p>\n \u00c9tica Nicom\u00e1quea \/ Libro II \/ [5. La virtud como modo de ser]<\/span><\/p>\n <\/p>\n\n <\/p>\n \u039c\u03b5\u03c4\u1f70 \u03b4\u1f72 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03c4\u03af \u1f10\u03c3\u03c4\u03b9\u03bd \u1f21 \u1f00\u03c1\u03b5\u03c4\u1f74 \u03c3\u03ba\u03b5\u03c0\u03c4\u03ad\u03bf\u03bd. \u1f10\u03c0\u03b5\u1f76 \u03bf\u1f56\u03bd [20]<\/b> \u03c4\u1f70 \u1f10\u03bd \u03c4\u1fc7 \u03c8\u03c5\u03c7\u1fc7 \u03b3\u03b9\u03bd\u03cc\u03bc\u03b5\u03bd\u03b1 \u03c4\u03c1\u03af\u03b1 \u1f10\u03c3\u03c4\u03af, \u03c0\u03ac\u03b8\u03b7 \u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03b9\u03c2 \u1f15\u03be\u03b5\u03b9\u03c2, \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u1f04\u03bd \u03c4\u03b9 \u03b5\u1f34\u03b7 \u1f21 \u1f00\u03c1\u03b5\u03c4\u03ae. \u03bb\u03ad\u03b3\u03c9 \u03b4\u1f72 \u03c0\u03ac\u03b8\u03b7 \u03bc\u1f72\u03bd \u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u03af\u03b1\u03bd \u1f40\u03c1\u03b3\u1f74\u03bd \u03c6\u03cc\u03b2\u03bf\u03bd \u03b8\u03ac\u03c1\u03c3\u03bf\u03c2 \u03c6\u03b8\u03cc\u03bd\u03bf\u03bd \u03c7\u03b1\u03c1\u1f70\u03bd \u03c6\u03b9\u03bb\u03af\u03b1\u03bd \u03bc\u1fd6\u03c3\u03bf\u03c2 \u03c0\u03cc\u03b8\u03bf\u03bd \u03b6\u1fc6\u03bb\u03bf\u03bd \u1f14\u03bb\u03b5\u03bf\u03bd, \u1f45\u03bb\u03c9\u03c2 \u03bf\u1f37\u03c2 \u1f15\u03c0\u03b5\u03c4\u03b1\u03b9 \u1f21\u03b4\u03bf\u03bd\u1f74 \u1f22 \u03bb\u03cd\u03c0\u03b7\u00b7 \u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03b9\u03c2 \u03b4\u1f72 \u03ba\u03b1\u03b8\u1fbd \u1f03\u03c2 \u03c0\u03b1\u03b8\u03b7\u03c4\u03b9\u03ba\u03bf\u1f76 \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u03bb\u03b5\u03b3\u03cc\u03bc\u03b5\u03b8\u03b1, \u03bf\u1f37\u03bf\u03bd \u03ba\u03b1\u03b8\u1fbd \u1f03\u03c2 \u03b4\u03c5\u03bd\u03b1\u03c4\u03bf\u1f76 [25]<\/b> \u1f40\u03c1\u03b3\u03b9\u03c3\u03b8\u1fc6\u03bd\u03b1\u03b9 \u1f22 \u03bb\u03c5\u03c0\u03b7\u03b8\u1fc6\u03bd\u03b1\u03b9 \u1f22 \u1f10\u03bb\u03b5\u1fc6\u03c3\u03b1\u03b9\u00b7 \u1f15\u03be\u03b5\u03b9\u03c2 \u03b4\u1f72 \u03ba\u03b1\u03b8\u1fbd \u1f03\u03c2 \u03c0\u03c1\u1f78\u03c2 \u03c4\u1f70 \u03c0\u03ac\u03b8\u03b7 \u1f14\u03c7\u03bf\u03bc\u03b5\u03bd \u03b5\u1f56 \u1f22 \u03ba\u03b1\u03ba\u1ff6\u03c2, \u03bf\u1f37\u03bf\u03bd \u03c0\u03c1\u1f78\u03c2 \u03c4\u1f78 \u1f40\u03c1\u03b3\u03b9\u03c3\u03b8\u1fc6\u03bd\u03b1\u03b9, \u03b5\u1f30 \u03bc\u1f72\u03bd \u03c3\u03c6\u03bf\u03b4\u03c1\u1ff6\u03c2 \u1f22 \u1f00\u03bd\u03b5\u03b9\u03bc\u03ad\u03bd\u03c9\u03c2, \u03ba\u03b1\u03ba\u1ff6\u03c2 \u1f14\u03c7\u03bf\u03bc\u03b5\u03bd, \u03b5\u1f30 \u03b4\u1f72 \u03bc\u03ad\u03c3\u03c9\u03c2, \u03b5\u1f56\u00b7 \u1f41\u03bc\u03bf\u03af\u03c9\u03c2 \u03b4\u1f72 \u03ba\u03b1\u1f76 \u03c0\u03c1\u1f78\u03c2 \u03c4\u1f06\u03bb\u03bb\u03b1.<\/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 [5. La virtud como modo de ser]<\/span><\/strong><\/p>\n Vamos ahora a investigar qu\u00e9 es la virtud. Puesto que son tres las cosas que suceden en el alma, pasiones, facultades y modos de ser, la virtud ha de pertenecer a una de ellas. Entiendo por pasiones, apetencia, ira, miedo, coraje, envidia, alegr\u00eda, amor, odio, deseo, celos, compasi\u00f3n y, en general, todo lo que va acompa\u00f1ado de placer o dolor. Por facultades, aquellas capacidades en virtud de las cuales se dice que estamos afectados por estas pasiones, por ejemplo, aquello por lo que somos capaces de airarnos, entristecernos o compadecernos; y por modos de ser, aquello en virtud de lo cual nos comportamos bien o mal respecto de las pasiones; por ejemplo, en cuanto a encolerizarnos, nos comportamos mal, si nuestra actitud es desmesurada o d\u00e9bil, y bien, si obramos moderadamente; y lo mismo con las dem\u00e1s.<\/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 We have next to consider the formal definition of virtue. A state of the soul is either <\/span>(1)<\/span> an emotion, <\/span>(2) <\/span>a capacity, or <\/span>(3) <\/span>a disposition; virtue therefore must be one of these three things. By the emotions, I mean desire, anger, fear, confidence, envy, joy, friendship, hatred, longing, jealousy, pity; and generally those states of consciousness which are accompanied by pleasure or pain. The capacities are the faculties in virtue of which we can be said to be liable to the emotions, for example, capable of feeling anger or pain<\/span>1<\/a><\/sup><\/span>Probably for \u2018pain\u2019 we should read \u2018fear.\u2019<\/span><\/span><\/span> or pity. The dispositions are the formed states of character in virtue of which we are well or ill disposed in respect of the emotions; for instance, we have a bad disposition in regard to anger if we are disposed to get angry too violently or not violently enough, a good disposition if we habitually feel a moderate amount of anger; and similarly in respect of the other emotions.<\/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 His expo<\/span>s<\/span>itis deinceps vidend<\/span>um est, quid sit virt\u016bs.<\/span> Quoniam igitur tria <\/span>s<\/span>unt in animo, <\/span>p<\/span>erturbationes, facultates, habitus, ex his tribus <\/span>u<\/span>num aliquid <\/span>sit virt\u016bs<\/span> nece<\/span>sse est. P<\/span>erturbationes autem appello, <\/span>u<\/span>t cupiditatem, <\/span>ut iram, <\/span>u<\/span>t excande<\/span>s<\/span>centiam, timor<\/span>em<\/span>, audaciam, <\/span>u<\/span>t in<\/span>v<\/span>idiam, gaudium, amicitiam, <\/span>u<\/span>t odium, de<\/span>si<\/span>derium, <\/span>ae<\/span>mu<\/span>l<\/span>ationem, mi<\/span>s<\/span>ericordiam, <\/span>&<\/span> omnino ea omnia, <\/span>quae ad <\/span>ve<\/span>l <\/span>volu<\/span>p<\/span>tas con<\/span>sequitur vel dolor. <\/span>F<\/span>acultates autem, quibus ad perturbationes accipiendas apti <\/span>s<\/span>umus, <\/span>d\u012bcimus<\/span>, <\/span>ut <\/span>per quas vel ira<\/span>sci possumus<\/span>,vel dolere,vel mi<\/span>s<\/span>ereri. Habitus ver<\/span>o<\/span> s<\/span>unt, quibus probe vel ma<\/span>le <\/span>a<\/span>ffecti s<\/span>umus in perturbationibus: <\/span>velut cum <\/span>ira<\/span>s<\/span>cimur, <\/span>si <\/span>vehementius, <\/span>v<\/span>el parum, <\/span>male: sin mediocriter, bene <\/span>affe<\/span>cti<\/span> s<\/span>umus: <\/span>itemque in caeteris.<\/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 011<\/span><\/h1>\n
\u00c9tica Nicom\u00e1quea L-II 011<\/span><\/h1>\n
Nicomachean Ethics L-II 011<\/span><\/h1>\n
Ad Nicomachum filium de Moribus L-II 011<\/span><\/h1>\n
Conversaciones en el Atrium<\/span><\/h1>\n
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