\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-1106a)<\/span><\/strong><\/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 \u03a0\u03ac\u03b8\u03b7 \u03bc\u1f72\u03bd \u03bf\u1f56\u03bd \u03bf\u1f50\u03ba \u03b5\u1f30\u03c3\u1f76\u03bd \u03bf\u1f54\u03b8\u1fbd \u03b1\u1f31 \u1f00\u03c1\u03b5\u03c4\u03b1\u1f76 \u03bf\u1f54\u03b8\u1fbd \u03b1\u1f31 \u03ba\u03b1\u03ba\u03af\u03b1\u03b9, \u1f45\u03c4\u03b9 \u03bf\u1f50 \u03bb\u03b5\u03b3\u03cc\u03bc\u03b5\u03b8\u03b1 [30]<\/b> \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f70 \u03c0\u03ac\u03b8\u03b7 \u03c3\u03c0\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03b9 \u1f22 \u03c6\u03b1\u1fe6\u03bb\u03bf\u03b9, \u03ba\u03b1\u03c4\u1f70 \u03b4\u1f72 \u03c4\u1f70\u03c2 \u1f00\u03c1\u03b5\u03c4\u1f70\u03c2 \u03ba\u03b1\u1f76 \u03c4\u1f70\u03c2 \u03ba\u03b1\u03ba\u03af\u03b1\u03c2 \u03bb\u03b5\u03b3\u03cc\u03bc\u03b5\u03b8\u03b1, \u03ba\u03b1\u1f76 \u1f45\u03c4\u03b9 \u03ba\u03b1\u03c4\u1f70 \u03bc\u1f72\u03bd \u03c4\u1f70 \u03c0\u03ac\u03b8\u03b7 \u03bf\u1f54\u03c4\u1fbd \u1f10\u03c0\u03b1\u03b9\u03bd\u03bf\u03cd\u03bc\u03b5\u03b8\u03b1 \u03bf\u1f54\u03c4\u03b5 \u03c8\u03b5\u03b3\u03cc\u03bc\u03b5\u03b8\u03b1 (\u03bf\u1f50 \u03b3\u1f70\u03c1 \u1f10\u03c0\u03b1\u03b9\u03bd\u03b5\u1fd6\u03c4\u03b1\u03b9 \u1f41 \u03c6\u03bf\u03b2\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03c2 \u03bf\u1f50\u03b4\u1f72 \u1f41 \u1f40\u03c1\u03b3\u03b9\u03b6\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2, \u03bf\u1f50\u03b4\u1f72 \u03c8\u03ad\u03b3\u03b5\u03c4\u03b1\u03b9 \u1f41 \u1f01\u03c0\u03bb\u1ff6\u03c2 \u1f40\u03c1\u03b3\u03b9\u03b6\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 \u1f00\u03bb\u03bb\u1fbd \u1f41 \u03c0\u1ff6\u03c2), [<\/b>1106a<\/b>]<\/b><\/span> [1]<\/b> \u03ba\u03b1\u03c4\u1f70 \u03b4\u1f72 \u03c4\u1f70\u03c2 \u1f00\u03c1\u03b5\u03c4\u1f70\u03c2 \u03ba\u03b1\u1f76 \u03c4\u1f70\u03c2 \u03ba\u03b1\u03ba\u03af\u03b1\u03c2 \u1f10\u03c0\u03b1\u03b9\u03bd\u03bf\u03cd\u03bc\u03b5\u03b8\u03b1 \u1f22 \u03c8\u03b5\u03b3\u03cc\u03bc\u03b5\u03b8\u03b1.<\/span><\/p>\n \u1f1c\u03c4\u03b9 \u1f40\u03c1\u03b3\u03b9\u03b6\u03cc\u03bc\u03b5\u03b8\u03b1 \u03bc\u1f72\u03bd \u03ba\u03b1\u1f76 \u03c6\u03bf\u03b2\u03bf\u03cd\u03bc\u03b5\u03b8\u03b1 \u1f00\u03c0\u03c1\u03bf\u03b1\u03b9\u03c1\u03ad\u03c4\u03c9\u03c2, \u03b1\u1f31 \u03b4\u1fbd \u1f00\u03c1\u03b5\u03c4\u03b1\u1f76 \u03c0\u03c1\u03bf\u03b1\u03b9\u03c1\u03ad\u03c3\u03b5\u03b9\u03c2 \u03c4\u03b9\u03bd\u1f72\u03c2 \u1f22 \u03bf\u1f50\u03ba \u1f04\u03bd\u03b5\u03c5 \u03c0\u03c1\u03bf\u03b1\u03b9\u03c1\u03ad\u03c3\u03b5\u03c9\u03c2. \u03c0\u03c1\u1f78\u03c2 \u03b4\u1f72 \u03c4\u03bf\u03cd\u03c4\u03bf\u03b9\u03c2 \u03ba\u03b1\u03c4\u1f70 \u03bc\u1f72\u03bd \u03c4\u1f70 \u03c0\u03ac\u03b8\u03b7 [5]<\/b> \u03ba\u03b9\u03bd\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9 \u03bb\u03b5\u03b3\u03cc\u03bc\u03b5\u03b8\u03b1, \u03ba\u03b1\u03c4\u1f70 \u03b4\u1f72 \u03c4\u1f70\u03c2 \u1f00\u03c1\u03b5\u03c4\u1f70\u03c2 \u03ba\u03b1\u1f76 \u03c4\u1f70\u03c2 \u03ba\u03b1\u03ba\u03af\u03b1\u03c2 \u03bf\u1f50 \u03ba\u03b9\u03bd\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9 \u1f00\u03bb\u03bb\u1f70 \u03b4\u03b9\u03b1\u03ba\u03b5\u1fd6\u03c3\u03b8\u03b1\u03af \u03c0\u03c9\u03c2.<\/span><\/p>\n \u0394\u03b9\u1f70 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03b4\u1f72 \u03bf\u1f50\u03b4\u1f72 \u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03b9\u03c2 \u03b5\u1f30\u03c3\u03af\u03bd\u00b7 \u03bf\u1f54\u03c4\u03b5 \u03b3\u1f70\u03c1 \u1f00\u03b3\u03b1\u03b8\u03bf\u1f76 \u03bb\u03b5\u03b3\u03cc\u03bc\u03b5\u03b8\u03b1 \u03c4\u1ff7 \u03b4\u03cd\u03bd\u03b1\u03c3\u03b8\u03b1\u03b9 \u03c0\u03ac\u03c3\u03c7\u03b5\u03b9\u03bd \u1f01\u03c0\u03bb\u1ff6\u03c2 \u03bf\u1f54\u03c4\u03b5 \u03ba\u03b1\u03ba\u03bf\u03af, \u03bf\u1f54\u03c4\u1fbd \u1f10\u03c0\u03b1\u03b9\u03bd\u03bf\u03cd\u03bc\u03b5\u03b8\u03b1 \u03bf\u1f54\u03c4\u03b5 \u03c8\u03b5\u03b3\u03cc\u03bc\u03b5\u03b8\u03b1\u00b7 \u1f14\u03c4\u03b9 \u03b4\u03c5\u03bd\u03b1\u03c4\u03bf\u1f76 \u03bc\u03ad\u03bd \u1f10\u03c3\u03bc\u03b5\u03bd \u03c6\u03cd\u03c3\u03b5\u03b9, \u1f00\u03b3\u03b1\u03b8\u03bf\u1f76 \u03b4\u1f72 \u1f22 \u03ba\u03b1\u03ba\u03bf\u1f76 [10] \u03bf\u1f50 \u03b3\u03b9\u03bd\u03cc\u03bc\u03b5\u03b8\u03b1 \u03c6\u03cd\u03c3\u03b5\u03b9\u00b7 \u03b5\u1f34\u03c0\u03bf\u03bc\u03b5\u03bd \u03b4\u1f72 \u03c0\u03b5\u03c1\u1f76 \u03c4\u03bf\u03cd\u03c4\u03bf\u03c5 \u03c0\u03c1\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd. \u03b5\u1f30 \u03bf\u1f56\u03bd \u03bc\u03ae\u03c4\u03b5 \u03c0\u03ac\u03b8\u03b7 \u03b5\u1f30\u03c3\u1f76\u03bd \u03b1\u1f31 \u1f00\u03c1\u03b5\u03c4\u03b1\u1f76 \u03bc\u03ae\u03c4\u03b5 \u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03b9\u03c2, \u03bb\u03b5\u03af\u03c0\u03b5\u03c4\u03b1\u03b9 \u1f15\u03be\u03b5\u03b9\u03c2 \u03b1\u1f50\u03c4\u1f70\u03c2 \u03b5\u1f36\u03bd\u03b1\u03b9.<\/span><\/p>\n \u1f4d \u03c4\u03b9 \u03bc\u1f72\u03bd \u03bf\u1f56\u03bd \u1f10\u03c3\u03c4\u1f76 \u03c4\u1ff7 \u03b3\u03ad\u03bd\u03b5\u03b9 \u1f21 \u1f00\u03c1\u03b5\u03c4\u03ae, \u03b5\u1f34\u03c1\u03b7\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 Por tanto, ni las virtudes ni los vicios son pasiones, porque no se nos llama buenos o malos por nuestras pasiones, sino por nuestras virtudes y nuestros vicios; y se nos elogia o censura no por nuestras pasiones (pues no se elogia al que tiene miedo ni al que se encoleriza, ni se censura al que se encoleriza por nada, sino al que lo hace de cierta manera), [1106a]<\/b> sino por nuestras virtudes y vicios.<\/span><\/p>\n Adem\u00e1s, nos encolerizamos o tememos sin elecci\u00f3n deliberada, mientras que las virtudes son una especie de elecciones o no se adquieren sin elecci\u00f3n. Finalmente, por lo que respecta a las pasiones se dice que nos mueven, pero en cuanto a las virtudes y vicios se dice no que nos mueven, sino que nos disponen de cierta manera.<\/span><\/p>\n Por estas razones, tampoco son facultades; pues, ni se nos llama buenos o malos por ser simplemente capaces de sentir las pasiones, ni se nos elogia o censura. Adem\u00e1s, es por naturaleza como tenemos esta facultad, pero no somos buenos o malos por naturaleza (y hemos hablado antes de esto). As\u00ed pues, si las virtudes no son ni pasiones ni facultades, s\u00f3lo resta que sean modos de ser.<\/span><\/p>\n Hemos expuesto, pues, la naturaleza gen\u00e9rica de la virtud.<\/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 Now the virtues and vices are not emotions because we are not pronounced good or bad according to our emotions, but we are according to our virtues and vices; nor are we either praised or blamed for our emotions\u2014a man is not praised for being frightened or angry, nor is he blamed for being angry merely, but for being angry in a certain way\u2014 [1106a]<\/b> but we are praised or blamed for our virtues and vices.<\/span><\/p>\n Again, we are not angry or afraid from choice, but the virtues are certain modes of choice, or at all events involve choice. Moreover, we are said to be \u2018moved\u2019 by the emotions, whereas in respect of the virtues and vices we are not said to be \u2018moved\u2019 but to be \u2018disposed\u2019 in a certain way.<\/span><\/p>\n And the same considerations also prove that the virtues and vices are not capacities; since we are not pronounced good or bad, praised or blamed, merely by reason of our capacity for emotion. Again, we possess certain capacities by nature, but we are not born good or bad by nature: of this however we spoke before. If then the virtues are neither emotions nor capacities, it remains that they are dispositions.<\/span><\/p>\n Thus we have stated what virtue is generically.<\/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 Ac perturbationes quidem nec virt\u016bt\u0113s sunt, nec vitia, propterea quo ex perturbationibus nec probi nec improbi nominamur: ex virt\u016btibus & vitiis nominamur: quodque perturbationes nobis nec laudi dantur, nec vitio. Nec enim qu\u012b timet laudatur, aut qu\u012b \u012br\u0101scitur: nec qu\u012b omnino \u012br\u0101scitur, vituperatur, sed qu\u012b certo quodam modo. At vero propter virt\u016bt\u0113s & vitia iure laudamur, aut vituperamur.<\/span><\/p>\n Iam irascimur & timemus inconsulto: virt\u016bt\u0113s aut ipsa consilia sunt, aut r\u0113s gestae consilio. Ad haec, perturbationibus moveri dicimur: virt\u016btibus & vitiis n\u014dn moveri, sed quodammodo affici dicimur: ob easque causas ne facultates quidem sunt.<\/span><\/p>\n Neque enim eo vel boni dicimur aut mali quo omnino agere possumus, vel laudamur, vel vituperamur. Praeterea facultate praediti sumus natura, boni vel improbi n\u014dn sumus, quod supra ostendimus. Quod si nec perturbationes sunt virt\u016bt\u0113s, nec facultates, relinquitur ut sint habitus.<\/span><\/p>\n Ac virt\u016btis quidem quod sit genus dictum est.<\/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 012<\/span><\/h1>\n
\u00c9tica Nicom\u00e1quea L-II 012<\/span><\/h1>\n
Nicomachean Ethics L-II 012<\/span><\/h1>\n
Ad Nicomachum filium de Moribus L-II 012<\/span><\/h1>\n
Conversaciones en el Atrium<\/span><\/h1>\n
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