\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 (1106b)<\/span><\/strong><\/p>\n Parte de:<\/span><\/p>\n \u00c9tica Nicom\u00e1quea \/ Libro II \/ [6. Naturaleza del modo de ser]<\/span><\/p>\n\n <\/p>\n \u0395\u1f30 \u03b4\u1f74 \u03c0\u1fb6\u03c3\u03b1 \u1f10\u03c0\u03b9\u03c3\u03c4\u03ae\u03bc\u03b7 \u03bf\u1f55\u03c4\u03c9 \u03c4\u1f78 \u1f14\u03c1\u03b3\u03bf\u03bd \u03b5\u1f56 \u1f10\u03c0\u03b9\u03c4\u03b5\u03bb\u03b5\u1fd6, \u03c0\u03c1\u1f78\u03c2 \u03c4\u1f78 \u03bc\u03ad\u03c3\u03bf\u03bd \u03b2\u03bb\u03ad\u03c0\u03bf\u03c5\u03c3\u03b1 \u03ba\u03b1\u1f76 \u03b5\u1f30\u03c2 \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f04\u03b3\u03bf\u03c5\u03c3\u03b1 \u03c4\u1f70 \u1f14\u03c1\u03b3\u03b1 (\u1f45\u03b8\u03b5\u03bd \u03b5\u1f30\u03ce\u03b8\u03b1\u03c3\u03b9\u03bd [10]<\/b> \u1f10\u03c0\u03b9\u03bb\u03ad\u03b3\u03b5\u03b9\u03bd \u03c4\u03bf\u1fd6\u03c2 \u03b5\u1f56 \u1f14\u03c7\u03bf\u03c5\u03c3\u03b9\u03bd \u1f14\u03c1\u03b3\u03bf\u03b9\u03c2 \u1f45\u03c4\u03b9 \u03bf\u1f54\u03c4\u1fbd \u1f00\u03c6\u03b5\u03bb\u03b5\u1fd6\u03bd \u1f14\u03c3\u03c4\u03b9\u03bd \u03bf\u1f54\u03c4\u03b5 \u03c0\u03c1\u03bf\u03c3\u03b8\u03b5\u1fd6\u03bd\u03b1\u03b9, \u1f61\u03c2 \u03c4\u1fc6\u03c2 \u03bc\u1f72\u03bd \u1f51\u03c0\u03b5\u03c1\u03b2\u03bf\u03bb\u1fc6\u03c2 \u03ba\u03b1\u1f76 \u03c4\u1fc6\u03c2 \u1f10\u03bb\u03bb\u03b5\u03af\u03c8\u03b5\u03c9\u03c2 \u03c6\u03b8\u03b5\u03b9\u03c1\u03bf\u03cd\u03c3\u03b7\u03c2 \u03c4\u1f78 \u03b5\u1f56, \u03c4\u1fc6\u03c2 \u03b4\u1f72 \u03bc\u03b5\u03c3\u03cc\u03c4\u03b7\u03c4\u03bf\u03c2 \u03c3\u1ff3\u03b6\u03bf\u03cd\u03c3\u03b7\u03c2, \u03bf\u1f31 \u03b4\u1fbd \u1f00\u03b3\u03b1\u03b8\u03bf\u1f76 \u03c4\u03b5\u03c7\u03bd\u1fd6\u03c4\u03b1\u03b9, \u1f61\u03c2 \u03bb\u03ad\u03b3\u03bf\u03bc\u03b5\u03bd, \u03c0\u03c1\u1f78\u03c2 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03b2\u03bb\u03ad\u03c0\u03bf\u03bd\u03c4\u03b5\u03c2 \u1f10\u03c1\u03b3\u03ac\u03b6\u03bf\u03bd\u03c4\u03b1\u03b9)\u00b7 \u1f21 \u03b4\u1fbd \u1f00\u03c1\u03b5\u03c4\u1f74 \u03c0\u03ac\u03c3\u03b7\u03c2 \u03c4\u03ad\u03c7\u03bd\u03b7\u03c2 \u1f00\u03ba\u03c1\u03b9\u03b2\u03b5\u03c3\u03c4\u03ad\u03c1\u03b1 \u03ba\u03b1\u1f76 [15]<\/b> \u1f00\u03bc\u03b5\u03af\u03bd\u03c9\u03bd \u1f10\u03c3\u03c4\u1f76\u03bd \u1f65\u03c3\u03c0\u03b5\u03c1 \u03ba\u03b1\u1f76 \u1f21 \u03c6\u03cd\u03c3\u03b9\u03c2, \u03c4\u03bf\u1fe6 \u03bc\u03ad\u03c3\u03bf\u03c5 \u1f02\u03bd \u03b5\u1f34\u03b7 \u03c3\u03c4\u03bf\u03c7\u03b1\u03c3\u03c4\u03b9\u03ba\u03ae. \u03bb\u03ad\u03b3\u03c9 \u03b4\u1f72 \u03c4\u1f74\u03bd \u1f20\u03b8\u03b9\u03ba\u03ae\u03bd\u00b7 \u03b1\u1f55\u03c4\u03b7 \u03b3\u03ac\u03c1 \u1f10\u03c3\u03c4\u03b9 \u03c0\u03b5\u03c1\u1f76 \u03c0\u03ac\u03b8\u03b7 \u03ba\u03b1\u1f76 \u03c0\u03c1\u03ac\u03be\u03b5\u03b9\u03c2, \u1f10\u03bd \u03b4\u1f72 \u03c4\u03bf\u03cd\u03c4\u03bf\u03b9\u03c2 \u1f14\u03c3\u03c4\u03b9\u03bd \u1f51\u03c0\u03b5\u03c1\u03b2\u03bf\u03bb\u1f74 \u03ba\u03b1\u1f76 \u1f14\u03bb\u03bb\u03b5\u03b9\u03c8\u03b9\u03c2 \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03bc\u03ad\u03c3\u03bf\u03bd. \u03bf\u1f37\u03bf\u03bd \u03ba\u03b1\u1f76 \u03c6\u03bf\u03b2\u03b7\u03b8\u1fc6\u03bd\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03b8\u03b1\u1fe4\u1fe5\u1fc6\u03c3\u03b1\u03b9 \u03ba\u03b1\u1f76 \u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u1fc6\u03c3\u03b1\u03b9 \u03ba\u03b1\u1f76 \u1f40\u03c1\u03b3\u03b9\u03c3\u03b8\u1fc6\u03bd\u03b1\u03b9 \u03ba\u03b1\u1f76 \u1f10\u03bb\u03b5\u1fc6\u03c3\u03b1\u03b9 \u03ba\u03b1\u1f76 \u1f45\u03bb\u03c9\u03c2 \u1f21\u03c3\u03b8\u1fc6\u03bd\u03b1\u03b9 [20]<\/b> \u03ba\u03b1\u1f76 \u03bb\u03c5\u03c0\u03b7\u03b8\u1fc6\u03bd\u03b1\u03b9 \u1f14\u03c3\u03c4\u03b9 \u03ba\u03b1\u1f76 \u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd \u03ba\u03b1\u1f76 \u1f27\u03c4\u03c4\u03bf\u03bd, \u03ba\u03b1\u1f76 \u1f00\u03bc\u03c6\u03cc\u03c4\u03b5\u03c1\u03b1 \u03bf\u1f50\u03ba \u03b5\u1f56\u00b7 \u03c4\u1f78 \u03b4\u1fbd \u1f45\u03c4\u03b5 \u03b4\u03b5\u1fd6 \u03ba\u03b1\u1f76 \u1f10\u03c6\u1fbd \u03bf\u1f37\u03c2 \u03ba\u03b1\u1f76 \u03c0\u03c1\u1f78\u03c2 \u03bf\u1f53\u03c2 \u03ba\u03b1\u1f76 \u03bf\u1f57 \u1f15\u03bd\u03b5\u03ba\u03b1 \u03ba\u03b1\u1f76 \u1f61\u03c2 \u03b4\u03b5\u1fd6, \u03bc\u03ad\u03c3\u03bf\u03bd \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f04\u03c1\u03b9\u03c3\u03c4\u03bf\u03bd, \u1f45\u03c0\u03b5\u03c1 \u1f10\u03c3\u03c4\u1f76 \u03c4\u1fc6\u03c2 \u1f00\u03c1\u03b5\u03c4\u1fc6\u03c2. \u1f41\u03bc\u03bf\u03af\u03c9\u03c2 \u03b4\u1f72 \u03ba\u03b1\u1f76 \u03c0\u03b5\u03c1\u1f76 \u03c4\u1f70\u03c2 \u03c0\u03c1\u03ac\u03be\u03b5\u03b9\u03c2 \u1f14\u03c3\u03c4\u03b9\u03bd \u1f51\u03c0\u03b5\u03c1\u03b2\u03bf\u03bb\u1f74 \u03ba\u03b1\u1f76 \u1f14\u03bb\u03bb\u03b5\u03b9\u03c8\u03b9\u03c2 \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03bc\u03ad\u03c3\u03bf\u03bd. \u1f21 \u03b4\u1fbd \u1f00\u03c1\u03b5\u03c4\u1f74 \u03c0\u03b5\u03c1\u1f76 \u03c0\u03ac\u03b8\u03b7 \u03ba\u03b1\u1f76 [25]<\/b> \u03c0\u03c1\u03ac\u03be\u03b5\u03b9\u03c2 \u1f10\u03c3\u03c4\u03af\u03bd, \u1f10\u03bd \u03bf\u1f37\u03c2 \u1f21 \u03bc\u1f72\u03bd \u1f51\u03c0\u03b5\u03c1\u03b2\u03bf\u03bb\u1f74 \u1f01\u03bc\u03b1\u03c1\u03c4\u03ac\u03bd\u03b5\u03c4\u03b1\u03b9 \u03ba\u03b1\u1f76 \u1f21 \u1f14\u03bb\u03bb\u03b5\u03b9\u03c8\u03b9\u03c2 [\u03c8\u03ad\u03b3\u03b5\u03c4\u03b1\u03b9], \u03c4\u1f78 \u03b4\u1f72 \u03bc\u03ad\u03c3\u03bf\u03bd \u1f10\u03c0\u03b1\u03b9\u03bd\u03b5\u1fd6\u03c4\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03ba\u03b1\u03c4\u03bf\u03c1\u03b8\u03bf\u1fe6\u03c4\u03b1\u03b9\u00b7 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03b4\u1fbd \u1f04\u03bc\u03c6\u03c9 \u03c4\u1fc6\u03c2 \u1f00\u03c1\u03b5\u03c4\u1fc6\u03c2. \u03bc\u03b5\u03c3\u03cc\u03c4\u03b7\u03c2 \u03c4\u03b9\u03c2 \u1f04\u03c1\u03b1 \u1f10\u03c3\u03c4\u1f76\u03bd \u1f21 \u1f00\u03c1\u03b5\u03c4\u03ae, \u03c3\u03c4\u03bf\u03c7\u03b1\u03c3\u03c4\u03b9\u03ba\u03ae \u03b3\u03b5 \u03bf\u1f56\u03c3\u03b1 \u03c4\u03bf\u1fe6 \u03bc\u03ad\u03c3\u03bf\u03c5.<\/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 Entonces, si toda ciencia cumple bien su funci\u00f3n, mirando al t\u00e9rmino medio y dirigiendo hacia \u00e9ste sus obras (de ah\u00ed procede lo que suele decirse de las obras excelentes, que no se les puede quitar ni a\u00f1adir nada, porque tanto el exceso como el defecto destruyen la perfecci\u00f3n, mientras que el t\u00e9rmino medio la conserva, y los buenos artistas, como dec\u00edamos, trabajan con los ojos puestos en \u00e9l); y si, por otra parte, la virtud, como la naturaleza, es m\u00e1s exacta y mejor que todo arte, tendr\u00e1 que tender al t\u00e9rmino medio. Estoy hablando de la virtud \u00e9tica, pues \u00e9sta se refiere a las pasiones y acciones, y en ellas hay exceso, defecto y t\u00e9rmino medio. Por ejemplo, cuando tenemos las pasiones de temor, osad\u00eda, apetencia, ira, compasi\u00f3n, y placer y dolor en general, caben el m\u00e1s y el menos, y ninguno de los dos est\u00e1 bien; pero si tenemos estas pasiones cuando es debido, y por aquellas cosas y hacia aquellas personas debidas, y por el motivo y de la manera que se debe, entonces hay un t\u00e9rmino medio y excelente; y en ello radica, precisamente, la virtud.1<\/a><\/sup>Al unir \u00edntimamente la virtud y el t\u00e9rmino medio, Arist\u00f3teles sigue una corriente profunda del pensamiento griego que tiende a evitar todo exceso y a mantener siempre la medida. Con todo, m\u00e1s adelante nos dir\u00e1 que el justo medio es, en el orden moral, un extremo (II 6, 1107a8).<\/span> En las acciones hay tambi\u00e9n exceso y defecto y t\u00e9rmino medio. Ahora, la virtud tiene que ver con pasiones y acciones, en las cuales el exceso y el defecto yerran y son censurados, mientras que el t\u00e9rmino medio es elogiado y acierta; y ambas cosas son propias de la virtud. La virtud, entonces, es un t\u00e9rmino medio, o al menos tiende al medio.<\/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 I<\/span>f therefore the way in which every art or science performs its work well is by looking to the mean and applying that as a standard to its productions <\/span>(hence <\/span>the common remark about a perfect work of art, that you could not take from it nor add to it<\/span>\u2014<\/span>meaning that excess and deficiency destroy perfection, while adherence to the mean preserves <\/span>it)<\/span>\u2014<\/span>if <\/span>then, as we say, good craftsmen look to the mean as they work, and if virtue, like nature, is more accurate and better than any form of art, it will follow that virtue has the quality of hitting the mean. I refer to moral virtue,2<\/a><\/sup>The formula of the mean does not aplly to the intellectual vitues.<\/span><\/span> for this is concerned with emotions and actions, in which one can have excess or deficiency or a due mean. For example, one can be frightened or bold, feel desire or anger or pity, and experience pleasure and pain in general, either too much or too little, and in both cases wrongly; whereas to feel these feelings at the right time, on the right occasion, towards the right people, for the right purpose and in the right manner, is to feel the best amount of them, which is the mean amount<\/span>\u2014<\/span>and the best amount is of course the mark of virtue. And similarly there can be excess, deficiency, and the due mean in actions. Now feelings and actions are the objects with which virtue is concerned; and in feelings and actions excess and deficiency are errors, while the mean amount is praised, and constitutes success; and to be praised and to be successful are both marks of virtue. Virtue, therefore is a mean state in the sense that it is able to hit the mean.<\/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 Ita nimium & parum artifices omne vitant, mediocrit\u0101tem & exquirunt, & persequuntur: ac mediocrit\u0101tem n\u014dn <\/span>re<\/span>\u012b<\/span> quidem, sed quae a nobis ducitur. Quod si ars omnis & scientia ita denique praeclare suum munus exequitur & absoluit, si mediocrit\u0101tem intuetur, ade eamque sua opera omnia refert (hinc solent de operibus iis quae perfecta sun & absoluta praedicare, nec iis detrahi quicquam nec addi posse, quia nimium & parum omnem praestantiam laudemque artis labefacter, conservetque mediocrit\u0101s) clari autem artifices eo, ut dixi, opera sua referunt: & ut natura, <\/span>s\u012bc<\/span> certior est dux virt\u016bs praestantiorque <\/span>quamque<\/span> ars omnis: profecto <\/span>mediocrit\u0101tis<\/span> ea sit indagatrix necesse est. De ea loquor, quae voluntate ac more suscipitur, quae in perturbationibus actionibusque consistit in quibus est, & nimium, & parum, & mediocrit\u0101s, ut & timere, & considere, & concupifcere, & irafci, & mifereri,& omnino gaudere, & dolere possumus & nimium, & parum: quorum utrunque n\u014dn recte fit. At vero quando, quibus de causis, quibusque <\/span>r\u0113bus<\/span> decet, cuiusque <\/span>re<\/span>\u012b<\/span> causa, & quomodo aequum est haec facere omnia, perfectum quiddam est ac optimum: quod quidem in virt\u016bt<\/span>e<\/span> situm est[.] Itemque in actionibus & officiis nimium, & parum versantur, & mediocrit\u0101s. At virt\u016bs in perturbationibus actionibusque connectitur in quibus & nimium & parum in vitio est: mediocrit\u0101s in laude & recte factis quae duo <\/span>virt\u016btis<\/span> sunt maxime propria. Est igitur mediocrit\u0101s quaedam virt\u016bs, cum medii & <\/span>perfect\u012b<\/span> sit indagatrix.<\/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 015<\/span><\/h1>\n
\u00c9tica Nicom\u00e1quea L-II 015<\/span><\/h1>\n
Nicomachean Ethics L-II 015<\/span><\/h1>\n
Ad Nicomachum filium de Moribus L-II 015<\/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