\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> ***<\/a><\/strong><\/span><\/p>\n (1106b-1107a)<\/span><\/strong><\/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 \u1f1c\u03c4\u03b9 \u03c4\u1f78 \u03bc\u1f72\u03bd \u1f01\u03bc\u03b1\u03c1\u03c4\u03ac\u03bd\u03b5\u03b9\u03bd \u03c0\u03bf\u03bb\u03bb\u03b1\u03c7\u1ff6\u03c2 \u1f14\u03c3\u03c4\u03b9\u03bd (\u03c4\u1f78 \u03b3\u1f70\u03c1 \u03ba\u03b1\u03ba\u1f78\u03bd \u03c4\u03bf\u1fe6 \u1f00\u03c0\u03b5\u03af\u03c1\u03bf\u03c5, \u1f61\u03c2 \u03bf\u1f31 [30]<\/b> \u03a0\u03c5\u03b8\u03b1\u03b3\u03cc\u03c1\u03b5\u03b9\u03bf\u03b9 \u03b5\u1f34\u03ba\u03b1\u03b6\u03bf\u03bd, \u03c4\u1f78 \u03b4\u1fbd \u1f00\u03b3\u03b1\u03b8\u1f78\u03bd \u03c4\u03bf\u1fe6 \u03c0\u03b5\u03c0\u03b5\u03c1\u03b1\u03c3\u03bc\u03ad\u03bd\u03bf\u03c5), \u03c4\u1f78 \u03b4\u1f72 \u03ba\u03b1\u03c4\u03bf\u03c1\u03b8\u03bf\u1fe6\u03bd \u03bc\u03bf\u03bd\u03b1\u03c7\u1ff6\u03c2 (\u03b4\u03b9\u1f78 \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03bc\u1f72\u03bd \u1fe5\u1fb4\u03b4\u03b9\u03bf\u03bd \u03c4\u1f78 \u03b4\u1f72 \u03c7\u03b1\u03bb\u03b5\u03c0\u03cc\u03bd, \u1fe5\u1fb4\u03b4\u03b9\u03bf\u03bd \u03bc\u1f72\u03bd \u03c4\u1f78 \u1f00\u03c0\u03bf\u03c4\u03c5\u03c7\u03b5\u1fd6\u03bd \u03c4\u03bf\u1fe6 \u03c3\u03ba\u03bf\u03c0\u03bf\u1fe6, \u03c7\u03b1\u03bb\u03b5\u03c0\u1f78\u03bd \u03b4\u1f72 \u03c4\u1f78 \u1f10\u03c0\u03b9\u03c4\u03c5\u03c7\u03b5\u1fd6\u03bd)\u00b7 \u03ba\u03b1\u1f76 \u03b4\u03b9\u1f70 \u03c4\u03b1\u1fe6\u03c4\u1fbd \u03bf\u1f56\u03bd \u03c4\u1fc6\u03c2 \u03bc\u1f72\u03bd \u03ba\u03b1\u03ba\u03af\u03b1\u03c2 \u1f21 \u1f51\u03c0\u03b5\u03c1\u03b2\u03bf\u03bb\u1f74 \u03ba\u03b1\u1f76 \u1f21 \u1f14\u03bb\u03bb\u03b5\u03b9\u03c8\u03b9\u03c2, \u03c4\u1fc6\u03c2 \u03b4\u1fbd \u1f00\u03c1\u03b5\u03c4\u1fc6\u03c2 \u1f21 \u03bc\u03b5\u03c3\u03cc\u03c4\u03b7\u03c2\u00b7<\/span><\/p>\n [35]<\/b> \u1f10\u03c3\u03b8\u03bb\u03bf\u1f76 \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u1f01\u03c0\u03bb\u1ff6\u03c2, \u03c0\u03b1\u03bd\u03c4\u03bf\u03b4\u03b1\u03c0\u1ff6\u03c2 \u03b4\u1f72 \u03ba\u03b1\u03ba\u03bf\u03af.<\/span><\/p>\n<\/blockquote>\n \u1f14\u03c3\u03c4\u03b9\u03bd \u1f04\u03c1\u03b1 \u1f21 \u1f00\u03c1\u03b5\u03c4\u1f74 \u1f15\u03be\u03b9\u03c2 \u03c0\u03c1\u03bf\u03b1\u03b9\u03c1\u03b5\u03c4\u03b9\u03ba\u03ae, \u1f10\u03bd \u03bc\u03b5\u03c3\u03cc\u03c4\u03b7\u03c4\u03b9 \u03bf\u1f56\u03c3\u03b1 \u03c4\u1fc7 \u03c0\u03c1\u1f78\u03c2 \u1f21\u03bc\u1fb6\u03c2, [<\/b>1107a<\/b>]<\/b><\/span> [1]<\/b> \u1f61\u03c1\u03b9\u03c3\u03bc\u03ad\u03bd\u1fc3 \u03bb\u03cc\u03b3\u1ff3 \u03ba\u03b1\u1f76 \u1fa7 \u1f02\u03bd \u1f41 \u03c6\u03c1\u03cc\u03bd\u03b9\u03bc\u03bf\u03c2 \u1f41\u03c1\u03af\u03c3\u03b5\u03b9\u03b5\u03bd. \u03bc\u03b5\u03c3\u03cc\u03c4\u03b7\u03c2 \u03b4\u1f72 \u03b4\u03cd\u03bf \u03ba\u03b1\u03ba\u03b9\u1ff6\u03bd, \u03c4\u1fc6\u03c2 \u03bc\u1f72\u03bd \u03ba\u03b1\u03b8\u1fbd \u1f51\u03c0\u03b5\u03c1\u03b2\u03bf\u03bb\u1f74\u03bd \u03c4\u1fc6\u03c2 \u03b4\u1f72 \u03ba\u03b1\u03c4\u1fbd \u1f14\u03bb\u03bb\u03b5\u03b9\u03c8\u03b9\u03bd\u00b7 \u03ba\u03b1\u1f76 \u1f14\u03c4\u03b9 \u03c4\u1ff7 \u03c4\u1f70\u03c2 \u03bc\u1f72\u03bd \u1f10\u03bb\u03bb\u03b5\u03af\u03c0\u03b5\u03b9\u03bd \u03c4\u1f70\u03c2 \u03b4\u1fbd \u1f51\u03c0\u03b5\u03c1\u03b2\u03ac\u03bb\u03bb\u03b5\u03b9\u03bd \u03c4\u03bf\u1fe6 \u03b4\u03ad\u03bf\u03bd\u03c4\u03bf\u03c2 \u1f14\u03bd \u03c4\u03b5 \u03c4\u03bf\u1fd6\u03c2 \u03c0\u03ac\u03b8\u03b5\u03c3\u03b9 \u03ba\u03b1\u1f76 \u1f10\u03bd [5]<\/b> \u03c4\u03b1\u1fd6\u03c2 \u03c0\u03c1\u03ac\u03be\u03b5\u03c3\u03b9, \u03c4\u1f74\u03bd \u03b4\u1fbd \u1f00\u03c1\u03b5\u03c4\u1f74\u03bd \u03c4\u1f78 \u03bc\u03ad\u03c3\u03bf\u03bd \u03ba\u03b1\u1f76 \u03b5\u1f51\u03c1\u03af\u03c3\u03ba\u03b5\u03b9\u03bd \u03ba\u03b1\u1f76 \u03b1\u1f31\u03c1\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9. \u03b4\u03b9\u1f78 \u03ba\u03b1\u03c4\u1f70 \u03bc\u1f72\u03bd \u03c4\u1f74\u03bd \u03bf\u1f50\u03c3\u03af\u03b1\u03bd \u03ba\u03b1\u1f76 \u03c4\u1f78\u03bd \u03bb\u03cc\u03b3\u03bf\u03bd \u03c4\u1f78\u03bd \u03c4\u1f78 \u03c4\u03af \u1f26\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9 \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b1 \u03bc\u03b5\u03c3\u03cc\u03c4\u03b7\u03c2 \u1f10\u03c3\u03c4\u1f76\u03bd \u1f21 \u1f00\u03c1\u03b5\u03c4\u03ae, \u03ba\u03b1\u03c4\u1f70 \u03b4\u1f72 \u03c4\u1f78 \u1f04\u03c1\u03b9\u03c3\u03c4\u03bf\u03bd \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03b5\u1f56 \u1f00\u03ba\u03c1\u03cc\u03c4\u03b7\u03c2.<\/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 Adem\u00e1s, se puede errar de muchas maneras (pues el mal, como imaginaban los pitag\u00f3ricos,1<\/a><\/sup>Vide nota.<\/span> pertenece a lo indeterminado, mientras el bien a lo determinado), pero acertar s\u00f3lo es posible de una (y, por eso, una cosa es f\u00e1cil y la otra dif\u00edcil: f\u00e1cil errar el blanco, dif\u00edcil acertar); y, a’ causa de esto, tambi\u00e9n el exceso y el defecto pertenecen al vicio, pero el t\u00e9rmino medio, a la virtud:<\/span><\/p>\n Los hombres s\u00f3lo son buenos de una manera, malos de muchas.2<\/a><\/sup>Verso de autor desconocido.<\/span><\/span><\/p>\n<\/blockquote>\n Es, por tanto, la virtud un modo de ser selectivo, siendo un t\u00e9rmino medio relativo a nosotros, [1107a]<\/b> determinado por la raz\u00f3n y por aquello por lo que decidir\u00eda el hombre prudente. Es un medio entre dos vicios, uno por exceso y otro por defecto, y tambi\u00e9n por no alcanzar, en un caso, y sobrepasar, en otro, lo necesario en las pasiones y acciones, mientras que la virtud encuentra y elige el t\u00e9rmino medio. Por eso, de acuerdo con su entidad y con la definici\u00f3n que establece su esencia, la virtud es un t\u00e9rmino medio, pero, con respecto a lo mejor y al bien, es un extremo.<\/span><\/p>\n \u00abPara la mayor\u00eda de los pitag\u00f3ricos, los \u00faltimos elementos de todas las cosas son lo Infinito y lo Finito, tambi\u00e9n llamados Par e Impar; y \u00e9stos son an\u00e1logos a la materia y la forma, respectivamente. Pero la forma es definida y la materia indefinida, y los m\u00e1s antiguos fil\u00f3sofos atribuyen la bondad a lo que es definido y la maldad a lo indefinido. Adem\u00e1s, el t\u00e9rmino medio es definido y \u00fanico, pero las desviaciones de \u00e9l son muchas e infinitas; as\u00ed, alcanzar el t\u00e9rmino medio es dif\u00edcil, pero errar es f\u00e1cil\u00bb (H. G. APOSTLE, The <\/i>Nicomachean Ethics. Translated with Commentaries and Glossary<\/i>, Dordrecht, 1980, p. 230).<\/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 Again, error is multiform (for evil is a form of the unlimited, as in the old Pythagorean imagery,3<\/a><\/sup>Cf. 1.6.7.<\/span> and good of the limited), whereas success is possible in one way only (which is why it is easy to fail and difficult to succeed\u2014easy to miss the target and difficult to hit it); so this is another reason why excess and deficiency are a mark of vice, and observance of the mean a mark of virtue:<\/span><\/p>\n Goodness is simple, badness manifold.4<\/a><\/sup>The verse from an unknown source would come in better just before or just after the last parenthesis.<\/span><\/span><\/p>\n<\/blockquote>\n Virtue then is a settled disposition of the mind determining the choice5<\/a><\/sup>\u03a0\u03c1\u03bf\u03b1\u03af\u03c1\u03b5\u03c3\u03b9\u03c2, \u2018choice\u2019 or \u2018purpose\u2019, is discussed in Bk. 3.2, where see note.<\/span> of actions and emotions, consisting essentially in the observance of the mean relative to us, [1107a]<\/strong> this being determined by principle, that is,6<\/a><\/sup>A variant reading gives \u2018determined by principle, or whatever we like to call that by which the prudent man would determine it\u2019 (vide Taylor, Aristotle<\/em>, p. 77).<\/span> as the prudent man would determine it. And it is a mean state between two vices, one of excess and one of defect. Furthermore, it is a mean state in that whereas the vices either fall short of or exceed what is right in feelings and in actions, virtue ascertains and adopts the mean. Hence while in respect of its substance and the definition that states what it really is in essence virtue is the observance of the mean, in point of excellence and rightness it is an extreme.7<\/a><\/sup>Cf. 3.4.8.<\/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 Iam peccare licet multis modis, quoniam ut Pythagorei coniiciebant, malum infinitum incertumque est, bonum certum atque finitum. At vero recte facere uno modo licet. Itaque illud facile, hoc difficile est. Nam & a signo discedere facile est, & ipsum attingere, magni negotii. Ob eamque causam nimium & parum in vitio est, mediocritas in virtute.<\/span><\/p>\n Boni enim uno modo efficimur, mali modis omnibus.<\/span><\/p>\n<\/blockquote>\n Est igitur virtus, habitus animi iudicio susceptus, in mediocritate positus, <\/span>[1107a]<\/b><\/span> ea quae nos attingit, ratione sic rectus, ut prudens praescripserit. Mediocritas autem duorum vitiorum est: quorum alterum eo <\/span>quo<\/span> superat, alterum eo quod parum est, cernitur: idque vel ob id maxime, quod alia vitia in perturbationibus & actionibus decorum modumque transeant, alia ab eo deficiant: in quibus virtus & invenit, & servat mediocritatem. <\/span>Quocirca <\/span>virtus natura sua & definitione, qua quid esset explicatum est, mediocritas intelligitur, rei optimae perfectaeque ratione, extremitas.<\/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 016<\/span><\/h1>\n
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\u00c9tica Nicom\u00e1quea L-II 016<\/span><\/h1>\n
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Algunas aclaraciones<\/span><\/h2>\n
Nicomachean Ethics L-II 016<\/span><\/h1>\n
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Ad Nicomachum filium de Moribus L-II 016<\/span><\/h1>\n
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Conversaciones en el Atrium<\/span><\/h1>\n
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