\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 (1107a-1107b)<\/span><\/strong><\/p>\n Parte de:<\/span><\/p>\n \u00c9tica Nicom\u00e1quea \/ Libro II \/ [7. Ejemplos de virtudes como t\u00e9rmino medio entre un exceso y un defecto]<\/span><\/p>\n <\/p>\n\n <\/p>\n \u0394\u03b5\u1fd6 \u03b4\u1f72 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03bc\u1f74 \u03bc\u03cc\u03bd\u03bf\u03bd \u03ba\u03b1\u03b8\u03cc\u03bb\u03bf\u03c5 \u03bb\u03ad\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9, \u1f00\u03bb\u03bb\u1f70 \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fd6\u03c2 \u03ba\u03b1\u03b8\u1fbd \u1f15\u03ba\u03b1\u03c3\u03c4\u03b1 \u1f10\u03c6\u03b1\u03c1\u03bc\u03cc\u03c4\u03c4\u03b5\u03b9\u03bd. \u1f10\u03bd \u03b3\u1f70\u03c1 \u03c4\u03bf\u1fd6\u03c2 \u03c0\u03b5\u03c1\u1f76 \u03c4\u1f70\u03c2 <\/span>[30]<\/b><\/span> \u03c0\u03c1\u03ac\u03be\u03b5\u03b9\u03c2 \u03bb\u03cc\u03b3\u03bf\u03b9\u03c2 \u03bf\u1f31 \u03bc\u1f72\u03bd \u03ba\u03b1\u03b8\u03cc\u03bb\u03bf\u03c5 \u03ba\u03bf\u03b9\u03bd\u03cc\u03c4\u03b5\u03c1\u03bf\u03af \u03b5\u1f30\u03c3\u03b9\u03bd, \u03bf\u1f31 \u03b4\u1fbd \u1f10\u03c0\u1f76 \u03bc\u03ad\u03c1\u03bf\u03c5\u03c2 \u1f00\u03bb\u03b7\u03b8\u03b9\u03bd\u03ce\u03c4\u03b5\u03c1\u03bf\u03b9\u00b7 \u03c0\u03b5\u03c1\u1f76 \u03b3\u1f70\u03c1 \u03c4\u1f70 \u03ba\u03b1\u03b8\u1fbd \u1f15\u03ba\u03b1\u03c3\u03c4\u03b1 \u03b1\u1f31 \u03c0\u03c1\u03ac\u03be\u03b5\u03b9\u03c2, \u03b4\u03ad\u03bf\u03bd \u03b4\u1fbd \u1f10\u03c0\u1f76 \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u03c3\u03c5\u03bc\u03c6\u03c9\u03bd\u03b5\u1fd6\u03bd. \u03bb\u03b7\u03c0\u03c4\u03ad\u03bf\u03bd \u03bf\u1f56\u03bd \u03c4\u03b1\u1fe6\u03c4\u03b1 \u1f10\u03ba \u03c4\u1fc6\u03c2 \u03b4\u03b9\u03b1\u03b3\u03c1\u03b1\u03c6\u1fc6\u03c2. \u03c0\u03b5\u03c1\u1f76 \u03bc\u1f72\u03bd \u03bf\u1f56\u03bd \u03c6\u03cc\u03b2\u03bf\u03c5\u03c2 \u03ba\u03b1\u1f76 \u03b8\u03ac\u1fe4\u1fe5\u03b7 \u1f00\u03bd\u03b4\u03c1\u03b5\u03af\u03b1 \u03bc\u03b5\u03c3\u03cc\u03c4\u03b7\u03c2\u00b7 <\/span>[<\/b><\/span>1107b<\/b><\/span>]<\/b><\/span><\/span> [1]<\/b><\/span> \u03c4\u1ff6\u03bd \u03b4\u1fbd \u1f51\u03c0\u03b5\u03c1\u03b2\u03b1\u03bb\u03bb\u03cc\u03bd\u03c4\u03c9\u03bd \u1f41 \u03bc\u1f72\u03bd \u03c4\u1fc7 \u1f00\u03c6\u03bf\u03b2\u03af\u1fb3 \u1f00\u03bd\u03ce\u03bd\u03c5\u03bc\u03bf\u03c2 (\u03c0\u03bf\u03bb\u03bb\u1f70 \u03b4\u1fbd \u1f10\u03c3\u03c4\u1f76\u03bd \u1f00\u03bd\u03ce\u03bd\u03c5\u03bc\u03b1), \u1f41 \u03b4\u1fbd \u1f10\u03bd \u03c4\u1ff7 \u03b8\u03b1\u1fe4\u1fe5\u03b5\u1fd6\u03bd \u1f51\u03c0\u03b5\u03c1\u03b2\u03ac\u03bb\u03bb\u03c9\u03bd \u03b8\u03c1\u03b1\u03c3\u03cd\u03c2, \u1f41 \u03b4\u1fbd \u1f10\u03bd \u03c4\u1ff7 \u03bc\u1f72\u03bd \u03c6\u03bf\u03b2\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9 \u1f51\u03c0\u03b5\u03c1\u03b2\u03ac\u03bb\u03bb\u03c9\u03bd \u03c4\u1ff7 \u03b4\u1f72 \u03b8\u03b1\u1fe4\u1fe5\u03b5\u1fd6\u03bd \u1f10\u03bb\u03bb\u03b5\u03af\u03c0\u03c9\u03bd \u03b4\u03b5\u03b9\u03bb\u03cc\u03c2. \u03c0\u03b5\u03c1\u1f76 \u1f21\u03b4\u03bf\u03bd\u1f70\u03c2 \u03b4\u1f72 \u03ba\u03b1\u1f76 \u03bb\u03cd\u03c0\u03b1\u03c2–\u03bf\u1f50 <\/span>[5]<\/b><\/span> \u03c0\u03ac\u03c3\u03b1\u03c2, \u1f27\u03c4\u03c4\u03bf\u03bd \u03b4\u1f72 \u201c\u03ba\u03b1\u1f76\u201d \u03c0\u03b5\u03c1\u1f76 \u03c4\u1f70\u03c2 \u03bb\u03cd\u03c0\u03b1\u03c2–\u03bc\u03b5\u03c3\u03cc\u03c4\u03b7\u03c2 \u03bc\u1f72\u03bd \u03c3\u03c9\u03c6\u03c1\u03bf\u03c3\u03cd\u03bd\u03b7, \u1f51\u03c0\u03b5\u03c1\u03b2\u03bf\u03bb\u1f74 \u03b4\u1f72 \u1f00\u03ba\u03bf\u03bb\u03b1\u03c3\u03af\u03b1. \u1f10\u03bb\u03bb\u03b5\u03af\u03c0\u03bf\u03bd\u03c4\u03b5\u03c2 \u03b4\u1f72 \u03c0\u03b5\u03c1\u1f76 \u03c4\u1f70\u03c2 \u1f21\u03b4\u03bf\u03bd\u1f70\u03c2 \u03bf\u1f50 \u03c0\u03ac\u03bd\u03c5 \u03b3\u03af\u03bd\u03bf\u03bd\u03c4\u03b1\u03b9\u00b7 \u03b4\u03b9\u03cc\u03c0\u03b5\u03c1 \u03bf\u1f50\u03b4\u1fbd \u1f40\u03bd\u03cc\u03bc\u03b1\u03c4\u03bf\u03c2 \u03c4\u03b5\u03c4\u03c5\u03c7\u03ae\u03ba\u03b1\u03c3\u03b9\u03bd \u03bf\u1f50\u03b4\u1fbd \u03bf\u1f31 \u03c4\u03bf\u03b9\u03bf\u1fe6\u03c4\u03bf\u03b9, \u1f14\u03c3\u03c4\u03c9\u03c3\u03b1\u03bd \u03b4\u1f72 \u1f00\u03bd\u03b1\u03af\u03c3\u03b8\u03b7\u03c4\u03bf\u03b9.<\/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 [7. Ejemplos de virtudes como t\u00e9rmino medio entre un exceso y un defecto]<\/span><\/strong><\/p>\n Pero nosotros debemos no s\u00f3lo decirlo en general, sino tambi\u00e9n aplicarlo a los casos particulares. En efecto, cuando se trata de acciones, los principios universales tienen una aplicaci\u00f3n m\u00e1s amplia, pero los particulares son m\u00e1s verdaderos, porque las acciones se refieren a lo particular y es con esto con lo que hay que estar de acuerdo. Consideremos, pues, estos ejemplos particulares de nuestra clasificaci\u00f3n:1<\/a><\/sup>Tambi\u00e9n la \u00c9tica Eudemia<\/em> (1220b38, 1-12) nos ofrece un cuadro esquem\u00e1tico de las virtudes y vicios, pero no coincide con esta enumeraci\u00f3n. Aparte de que es posible que existiera una lista de virtudes y vicios en la escuela de Arist\u00f3teles, sin embargo el fil\u00f3sofo continu\u00f3 modificando, a lo largo del tiempo, su clasificaci\u00f3n original, y as\u00ed no es de extra\u00f1ar tal discrepancia.<\/span> en relaci\u00f3n con el miedo y con la audacia, el valor es el t\u00e9rmino medio; [1107b]<\/strong> de los que se exceden, el que lo es por carencia de temor no tiene nombre (muchas virtudes y vicios no tienen nombre); pero el que se excede en audacia es temerario, y el que se excede en el miedo y le falta coraje, cobarde. En el dominio de los placeres y dolores \u2014no de todos, y en menor grado por lo que respecta a los dolores\u2014, el t\u00e9rmino medio es la moderaci\u00f3n, y el exceso, la intemperancia. Personas deficientes respecto de los placeres dif\u00edcilmente existen; por eso, tales personas ni siquiera tienen nombre, paro llam\u00e9moslas insensibles.<\/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 must not however rest content with stating this general definition, but must show that it applies to the particular virtues. In practical philosophy, although universal principles have a wider application,2<\/a><\/sup>Or \u2018have a wider acceptance\u2019.<\/span> those covering a particular part of the field possess a higher degree of truth; because conduct deals with particular facts, and our theories are bound to accord with these. Let us then take the particular virtues from the diagram.3<\/a><\/sup>Here apparently the lecturer displayed a table of virtues (like the one in Aristot. Eud. Eth. 1220B 37), exhibiting each as a mean between two vices of excess and defect in respect of a certain class of action or feeling. This is developed in detail in Bk. 3. 6-end and Bk. 4.<\/span> The observance of the mean in fear and confidence is Courage. [1107b]<\/strong> The man that exceeds in fearlessness not designated by any special name (and this the case with many of the virtues and vices); he that exceeds in confidence is Rash; he that exceeds in fear and is deficient in confidence is Cowardly. In respect of pleasures and pains\u2014not all of them, and to a less degree in respect of pains4<\/a><\/sup>This parenthesis looks like an interpolation from 3.10.1.<\/span>\u2014the observance of the mean is Temperance, the excess Profligacy. Men deficient in the enjoyment of pleasures scarcely occur, and hence this character also has not been assigned a name, but we may call it Insensible.<\/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 Omnium enim disput\u0101ti\u014dnum<\/span> quem<\/span> de<\/span> actionibus off<\/span>icii<\/span>s<\/span>que \u012bnstituuntur, ea qu<\/span>ae ad <\/span>genus <\/span>universum <\/span>accommodantur, <\/span>latissime patent: quae autem ad partes, ad ve<\/span>ritatem propius accedunt. In <\/span>s<\/span>ingu<\/span>l<\/span>is enim rebus <\/span>acti<\/span>ones <\/span>& <\/span>officia ver<\/span>s<\/span>antur, quibus debet r<\/span>es<\/span>pondere oratio. <\/span>Haec igitur ex subiecta sunt descriptione capienda. Ac in metu quidem & confidentia, fortitudo mediocritas est. Eorum autem <\/span>qui modum tr\u0101nseunt, [1107b]<\/strong> qui timoris vacuitate, vacat n\u014dmine. <\/span>(Sunt autem multa vacantia nomine:) qui autem confidentia impu<\/span>ls<\/span>us, modum egreditur, audax <\/span>con<\/span>fiden<\/span>s<\/span>que nominatur. At qui nimium timet, parumque con<\/span>fidit, ignavus dicitur<\/span>. In voluptatibus aut<\/span>em & <\/span>do<\/span>l<\/span>oribus non <\/span>omn<\/span>ibus quidem, <\/span>sed <\/span>ad corpus pertinentibus, <\/span>iisque <\/span>pot<\/span>iss<\/span>imumque <\/span>tactu<\/span> percipiuntur, minus etiam in doloribus, mo<\/span>d<\/span>us <\/span>est<\/span>, temp<\/span>eratntia: nimium, <\/span>intempera<\/span>n<\/span>tia. Qui porro <\/span>a<\/span> voluptatibus nimium abhorreant, <\/span>non <\/span>admod<\/span>um<\/span> multi reperiuntur, <\/span>ut <\/span>ne nomen quid<\/span>em<\/span> habuerint. Appe<\/span>ll<\/span>entur <\/span>sane<\/span> om<\/span>nis<\/span> sensus <\/span>expertes<\/span>.<\/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 018<\/span><\/h1>\n
\u00c9tica Nicom\u00e1quea L-II 018<\/span><\/h1>\n
Nicomachean Ethics L-II 018<\/span><\/h1>\n
Ad Nicomachum filium de Moribus L-II 018<\/span><\/h1>\n
Conversaciones en el Atrium<\/span><\/h1>\n
![\"\"](\"https:\/\/atriumphilosophicum.es\/wp-content\/uploads\/2024\/05\/Construction_of_a_church-242x300.jpg\")
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