\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 (1106a)<\/strong><\/span><\/p>\n Parte de:<\/span><\/p>\n \u00c9tica Nicom\u00e1quea \/ Libro II \/ [6. Naturaleza del modo de ser]<\/span><\/p>\n <\/p>\n\n <\/p>\n \u0394\u03b5\u1fd6 \u03b4\u1f72 \u03bc\u1f74 \u03bc\u03cc\u03bd\u03bf\u03bd \u03bf\u1f55\u03c4\u03c9\u03c2 \u03b5\u1f30\u03c0\u03b5\u1fd6\u03bd, \u1f45\u03c4\u03b9 \u1f15\u03be\u03b9\u03c2, \u1f00\u03bb\u03bb\u1f70 \u03ba\u03b1\u1f76 [15]<\/b> \u03c0\u03bf\u03af\u03b1 \u03c4\u03b9\u03c2. \u1fe5\u03b7\u03c4\u03ad\u03bf\u03bd \u03bf\u1f56\u03bd \u1f45\u03c4\u03b9 \u03c0\u1fb6\u03c3\u03b1 \u1f00\u03c1\u03b5\u03c4\u03ae, \u03bf\u1f57 \u1f02\u03bd \u1f96 \u1f00\u03c1\u03b5\u03c4\u03ae, \u03b1\u1f50\u03c4\u03cc \u03c4\u03b5 \u03b5\u1f56 \u1f14\u03c7\u03bf\u03bd \u1f00\u03c0\u03bf\u03c4\u03b5\u03bb\u03b5\u1fd6 \u03ba\u03b1\u1f76 \u03c4\u1f78 \u1f14\u03c1\u03b3\u03bf\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03b5\u1f56 \u1f00\u03c0\u03bf\u03b4\u03af\u03b4\u03c9\u03c3\u03b9\u03bd, \u03bf\u1f37\u03bf\u03bd \u1f21 \u03c4\u03bf\u1fe6 \u1f40\u03c6\u03b8\u03b1\u03bb\u03bc\u03bf\u1fe6 \u1f00\u03c1\u03b5\u03c4\u1f74 \u03c4\u03cc\u03bd \u03c4\u03b5 \u1f40\u03c6\u03b8\u03b1\u03bb\u03bc\u1f78\u03bd \u03c3\u03c0\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03bd \u03c0\u03bf\u03b9\u03b5\u1fd6 \u03ba\u03b1\u1f76 \u03c4\u1f78 \u1f14\u03c1\u03b3\u03bf\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6\u00b7 \u03c4\u1fc7 \u03b3\u1f70\u03c1 \u03c4\u03bf\u1fe6 \u1f40\u03c6\u03b8\u03b1\u03bb\u03bc\u03bf\u1fe6 \u1f00\u03c1\u03b5\u03c4\u1fc7 \u03b5\u1f56 \u1f41\u03c1\u1ff6\u03bc\u03b5\u03bd. \u1f41\u03bc\u03bf\u03af\u03c9\u03c2 \u1f21 \u03c4\u03bf\u1fe6 \u1f35\u03c0\u03c0\u03bf\u03c5 \u1f00\u03c1\u03b5\u03c4\u1f74 \u1f35\u03c0\u03c0\u03bf\u03bd \u03c4\u03b5 [20]<\/b> \u03c3\u03c0\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03bd \u03c0\u03bf\u03b9\u03b5\u1fd6 \u03ba\u03b1\u1f76 \u1f00\u03b3\u03b1\u03b8\u1f78\u03bd \u03b4\u03c1\u03b1\u03bc\u03b5\u1fd6\u03bd \u03ba\u03b1\u1f76 \u1f10\u03bd\u03b5\u03b3\u03ba\u03b5\u1fd6\u03bd \u03c4\u1f78\u03bd \u1f10\u03c0\u03b9\u03b2\u03ac\u03c4\u03b7\u03bd \u03ba\u03b1\u1f76 \u03bc\u03b5\u1fd6\u03bd\u03b1\u03b9 \u03c4\u03bf\u1f7a\u03c2 \u03c0\u03bf\u03bb\u03b5\u03bc\u03af\u03bf\u03c5\u03c2. \u03b5\u1f30 \u03b4\u1f74 \u03c4\u03bf\u1fe6\u03c4\u1fbd \u1f10\u03c0\u1f76 \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u03bf\u1f55\u03c4\u03c9\u03c2 \u1f14\u03c7\u03b5\u03b9, \u03ba\u03b1\u1f76 \u1f21 \u03c4\u03bf\u1fe6 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5 \u1f00\u03c1\u03b5\u03c4\u1f74 \u03b5\u1f34\u03b7 \u1f02\u03bd \u1f21 \u1f15\u03be\u03b9\u03c2 \u1f00\u03c6\u1fbd \u1f27\u03c2 \u1f00\u03b3\u03b1\u03b8\u1f78\u03c2 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03b3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9 \u03ba\u03b1\u1f76 \u1f00\u03c6\u1fbd \u1f27\u03c2 \u03b5\u1f56 \u03c4\u1f78 \u1f11\u03b1\u03c5\u03c4\u03bf\u1fe6 \u1f14\u03c1\u03b3\u03bf\u03bd \u1f00\u03c0\u03bf\u03b4\u03ce\u03c3\u03b5\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 [6. Naturaleza del modo de ser]<\/span><\/strong><\/p>\n Mas no s\u00f3lo hemos de decir que la virtud es un modo <\/span>de<\/span> ser, sino adem\u00e1s de qu\u00e9 clase. Se ha de notar, <\/span>pues, <\/span>que toda virtud lleva a t\u00e9rmino la buena disposici\u00f3n de aquello de lo cual es virtud y hace que realice bien su funci\u00f3n; por ejemplo, la virtud del ojo hace bueno el ojo y su funci\u00f3n (pues vemos bien por la virtud del ojo); igualmente, la virtud del caballo hace bueno el caballo y \u00fatil para correr, para llevar el jinete y para hacer frente a los enemigos.<\/span><\/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 But it is not enough merely to define virtue generically as a disposition; we must also say what species of disposition it is. It must then be premised that all excellence has a twofold effect on the thing to which it belongs: it not only renders the thing itself good, but it also causes it to perform its function well. For example, the effect of excellence in the eye is that the eye is good and functions well; since having good eyes means having good sight. Similarly excellence in a horse makes it a good horse, and also good at galloping, at carrying its rider, and at facing the enemy.<\/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 Dicendum est autem n\u014dn solum habitus esse <\/span>virt\u016bt\u0113s<\/span>, sed etiam quales sint. Hoc igitur confitendum est, virt\u016btem omnem, in quo ipsa sit, eum probe affectum reddere, officiumque ac munus eius probe exequi. Ut virt\u016bs oculi & ipsum oculum integrum efficit, & munere illus recte fungitur, virt\u016bt<\/span>e<\/span> enim oculi probe cernimus Itemque virt\u016bs equi, equum generosum efficit, & ad cursum aptum, & ad vehendum eum qu\u012b insideat, ad expectadosque hostes idoneum.<\/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 013<\/span><\/h1>\n
\u00c9tica Nicom\u00e1quea L-II 013<\/span><\/h1>\n
Nicomachean Ethics L-II 013<\/span><\/h1>\n
Ad Nicomachum filium de Moribus L-II 013<\/span><\/h1>\n
Conversaciones en el Atrium<\/span><\/h1>\n
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