\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 (1108a)<\/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 \u0395\u1f30\u03c3\u1f76 \u03b4\u1f72 \u03ba\u03b1\u1f76 \u1f04\u03bb\u03bb\u03b1\u03b9 \u03c4\u03c1\u03b5\u1fd6\u03c2 \u03bc\u03b5\u03c3\u03cc\u03c4\u03b7\u03c4\u03b5\u03c2, \u1f14\u03c7\u03bf\u03c5\u03c3\u03b1\u03b9 \u03bc\u03ad\u03bd [10]<\/b> \u03c4\u03b9\u03bd\u03b1 \u1f41\u03bc\u03bf\u03b9\u03cc\u03c4\u03b7\u03c4\u03b1 \u03c0\u03c1\u1f78\u03c2 \u1f00\u03bb\u03bb\u03ae\u03bb\u03b1\u03c2, \u03b4\u03b9\u03b1\u03c6\u03ad\u03c1\u03bf\u03c5\u03c3\u03b1\u03b9 \u03b4\u1fbd \u1f00\u03bb\u03bb\u03ae\u03bb\u03c9\u03bd\u00b7 \u03c0\u1fb6\u03c3\u03b1\u03b9 \u03bc\u1f72\u03bd \u03b3\u03ac\u03c1 \u03b5\u1f30\u03c3\u03b9 \u03c0\u03b5\u03c1\u1f76 \u03bb\u03cc\u03b3\u03c9\u03bd \u03ba\u03b1\u1f76 \u03c0\u03c1\u03ac\u03be\u03b5\u03c9\u03bd \u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03af\u03b1\u03bd, \u03b4\u03b9\u03b1\u03c6\u03ad\u03c1\u03bf\u03c5\u03c3\u03b9 \u03b4\u1f72 \u1f45\u03c4\u03b9 \u1f23 \u03bc\u03ad\u03bd \u1f10\u03c3\u03c4\u03b9 \u03c0\u03b5\u03c1\u1f76 \u03c4\u1f00\u03bb\u03b7\u03b8\u1f72\u03c2 \u03c4\u1f78 \u1f10\u03bd \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2, \u03b1\u1f33 \u03b4\u1f72 \u03c0\u03b5\u03c1\u1f76 \u03c4\u1f78 \u1f21\u03b4\u03cd\u00b7 \u03c4\u03bf\u03cd\u03c4\u03bf\u03c5 \u03b4\u1f72 \u03c4\u1f78 \u03bc\u1f72\u03bd \u1f10\u03bd \u03c0\u03b1\u03b9\u03b4\u03b9\u1fb7 \u03c4\u1f78 \u03b4\u1fbd \u1f10\u03bd \u03c0\u1fb6\u03c3\u03b9 \u03c4\u03bf\u1fd6\u03c2 \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f78\u03bd \u03b2\u03af\u03bf\u03bd. \u1fe5\u03b7\u03c4\u03ad\u03bf\u03bd \u03bf\u1f56\u03bd \u03ba\u03b1\u1f76 \u03c0\u03b5\u03c1\u1f76 \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd, \u1f35\u03bd\u03b1 [15]<\/b> \u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd \u03ba\u03b1\u03c4\u03af\u03b4\u03c9\u03bc\u03b5\u03bd \u1f45\u03c4\u03b9 \u1f10\u03bd \u03c0\u1fb6\u03c3\u03b9\u03bd \u1f21 \u03bc\u03b5\u03c3\u03cc\u03c4\u03b7\u03c2 \u1f10\u03c0\u03b1\u03b9\u03bd\u03b5\u03c4\u03cc\u03bd, \u03c4\u1f70 \u03b4\u1fbd \u1f04\u03ba\u03c1\u03b1 \u03bf\u1f54\u03c4\u1fbd \u1f10\u03c0\u03b1\u03b9\u03bd\u03b5\u03c4\u1f70 \u03bf\u1f54\u03c4\u1fbd \u1f40\u03c1\u03b8\u1f70 \u1f00\u03bb\u03bb\u1f70 \u03c8\u03b5\u03ba\u03c4\u03ac. \u03b5\u1f30\u03c3\u1f76 \u03bc\u1f72\u03bd \u03bf\u1f56\u03bd \u03ba\u03b1\u1f76 \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u03c4\u1f70 \u03c0\u03bb\u03b5\u03af\u03c9 \u1f00\u03bd\u03ce\u03bd\u03c5\u03bc\u03b1, \u03c0\u03b5\u03b9\u03c1\u03b1\u03c4\u03ad\u03bf\u03bd \u03b4\u1fbd, \u1f65\u03c3\u03c0\u03b5\u03c1 \u03ba\u03b1\u1f76 \u1f10\u03c0\u1f76 \u03c4\u1ff6\u03bd \u1f04\u03bb\u03bb\u03c9\u03bd, \u03b1\u1f50\u03c4\u03bf\u1f7a\u03c2 \u1f40\u03bd\u03bf\u03bc\u03b1\u03c4\u03bf\u03c0\u03bf\u03b9\u03b5\u1fd6\u03bd \u03c3\u03b1\u03c6\u03b7\u03bd\u03b5\u03af\u03b1\u03c2 \u1f15\u03bd\u03b5\u03ba\u03b1 \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6 \u03b5\u1f50\u03c0\u03b1\u03c1\u03b1\u03ba\u03bf\u03bb\u03bf\u03c5\u03b8\u03ae\u03c4\u03bf\u03c5. \u03c0\u03b5\u03c1\u1f76 \u03bc\u1f72\u03bd \u03bf\u1f56\u03bd \u03c4\u1f78 \u1f00\u03bb\u03b7\u03b8\u1f72\u03c2 [20]<\/b> \u1f41 \u03bc\u1f72\u03bd \u03bc\u03ad\u03c3\u03bf\u03c2 \u1f00\u03bb\u03b7\u03b8\u03ae\u03c2 \u03c4\u03b9\u03c2 \u03ba\u03b1\u1f76 \u1f21 \u03bc\u03b5\u03c3\u03cc\u03c4\u03b7\u03c2 \u1f00\u03bb\u03ae\u03b8\u03b5\u03b9\u03b1 \u03bb\u03b5\u03b3\u03ad\u03c3\u03b8\u03c9, \u1f21 \u03b4\u1f72 \u03c0\u03c1\u03bf\u03c3\u03c0\u03bf\u03af\u03b7\u03c3\u03b9\u03c2 \u1f21 \u03bc\u1f72\u03bd \u1f10\u03c0\u1f76 \u03c4\u1f78 \u03bc\u03b5\u1fd6\u03b6\u03bf\u03bd \u1f00\u03bb\u03b1\u03b6\u03bf\u03bd\u03b5\u03af\u03b1 \u03ba\u03b1\u1f76 \u1f41 \u1f14\u03c7\u03c9\u03bd \u03b1\u1f50\u03c4\u1f74\u03bd \u1f00\u03bb\u03b1\u03b6\u03ce\u03bd, \u1f21 \u03b4\u1fbd \u1f10\u03c0\u1f76 \u03c4\u1f78 \u1f14\u03bb\u03b1\u03c4\u03c4\u03bf\u03bd \u03b5\u1f30\u03c1\u03c9\u03bd\u03b5\u03af\u03b1 \u03ba\u03b1\u1f76 \u03b5\u1f34\u03c1\u03c9\u03bd <\u1f41 \u1f14\u03c7\u03c9\u03bd>. \u03c0\u03b5\u03c1\u1f76 \u03b4\u1f72 \u03c4\u1f78 \u1f21\u03b4\u1f7a \u03c4\u1f78 \u03bc\u1f72\u03bd \u1f10\u03bd \u03c0\u03b1\u03b9\u03b4\u03b9\u1fb7 \u1f41 \u03bc\u1f72\u03bd \u03bc\u03ad\u03c3\u03bf\u03c2 \u03b5\u1f50\u03c4\u03c1\u03ac\u03c0\u03b5\u03bb\u03bf\u03c2 \u03ba\u03b1\u1f76 \u1f21 \u03b4\u03b9\u03ac\u03b8\u03b5\u03c3\u03b9\u03c2 \u03b5\u1f50\u03c4\u03c1\u03b1\u03c0\u03b5\u03bb\u03af\u03b1, \u1f21 \u03b4\u1fbd \u1f51\u03c0\u03b5\u03c1\u03b2\u03bf\u03bb\u1f74 \u03b2\u03c9\u03bc\u03bf\u03bb\u03bf\u03c7\u03af\u03b1 [25]<\/b> \u03ba\u03b1\u1f76 \u1f41 \u1f14\u03c7\u03c9\u03bd \u03b1\u1f50\u03c4\u1f74\u03bd \u03b2\u03c9\u03bc\u03bf\u03bb\u03cc\u03c7\u03bf\u03c2, \u1f41 \u03b4\u1fbd \u1f10\u03bb\u03bb\u03b5\u03af\u03c0\u03c9\u03bd \u1f04\u03b3\u03c1\u03bf\u03b9\u03ba\u03cc\u03c2 \u03c4\u03b9\u03c2 \u03ba\u03b1\u1f76 \u1f21 \u1f15\u03be\u03b9\u03c2 \u1f00\u03b3\u03c1\u03bf\u03b9\u03ba\u03af\u03b1\u00b7 \u03c0\u03b5\u03c1\u1f76 \u03b4\u1f72 \u03c4\u1f78 \u03bb\u03bf\u03b9\u03c0\u1f78\u03bd \u1f21\u03b4\u1f7a \u03c4\u1f78 \u1f10\u03bd \u03c4\u1ff7 \u03b2\u03af\u1ff3 \u1f41 \u03bc\u1f72\u03bd \u1f61\u03c2 \u03b4\u03b5\u1fd6 \u1f21\u03b4\u1f7a\u03c2 \u1f62\u03bd \u03c6\u03af\u03bb\u03bf\u03c2 \u03ba\u03b1\u1f76 \u1f21 \u03bc\u03b5\u03c3\u03cc\u03c4\u03b7\u03c2 \u03c6\u03b9\u03bb\u03af\u03b1, \u1f41 \u03b4\u1fbd \u1f51\u03c0\u03b5\u03c1\u03b2\u03ac\u03bb\u03bb\u03c9\u03bd, \u03b5\u1f30 \u03bc\u1f72\u03bd \u03bf\u1f50\u03b4\u03b5\u03bd\u1f78\u03c2 \u1f15\u03bd\u03b5\u03ba\u03b1, \u1f04\u03c1\u03b5\u03c3\u03ba\u03bf\u03c2, \u03b5\u1f30 \u03b4\u1fbd \u1f60\u03c6\u03b5\u03bb\u03b5\u03af\u03b1\u03c2 \u03c4\u1fc6\u03c2 \u03b1\u1f51\u03c4\u03bf\u1fe6, \u03ba\u03cc\u03bb\u03b1\u03be, \u1f41 \u03b4\u1fbd \u1f10\u03bb\u03bb\u03b5\u03af\u03c0\u03c9\u03bd [30]<\/b> \u03ba\u03b1\u1f76 \u1f10\u03bd \u03c0\u1fb6\u03c3\u03b9\u03bd \u1f00\u03b7\u03b4\u1f74\u03c2 \u03b4\u03cd\u03c3\u03b5\u03c1\u03af\u03c2 \u03c4\u03b9\u03c2 \u03ba\u03b1\u1f76 \u03b4\u03cd\u03c3\u03ba\u03bf\u03bb\u03bf\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 Hay, adem\u00e1s, otras tres disposiciones intermedias que tienen alguna semejanza entre s\u00ed, pero son diferentes; todas se refieren a la comunicaci\u00f3n por medio de palabras y acciones, pero difieren en que una de ellas se refiere a la verdad en su \u00e1mbito, y las otras dos a lo que es agradable, ya en el juego ya en todas las otras circunstancias de la vida. As\u00ed debemos considerarlas tambi\u00e9n, a fin de comprender mejor que el t\u00e9rmino medio es laudable en todas las cosas, mientras que los extremos no son ni rectos ni laudables, sino reprensibles. La mayor\u00eda de estas disposiciones tambi\u00e9n carecen de nombres, pero debemos intentar, como en los dem\u00e1s casos, introducir nombres nosotros mismos para mayor claridad y para que se nos siga f\u00e1cilmente.<\/span><\/p>\n As\u00ed pues, con respecto a la verdad, llamemos veraz al que posee el medio, y veracidad a la disposici\u00f3n intermedia; en cuanto a la pretensi\u00f3n, la exagerada, fanfarroner\u00eda, y al que la tiene, fanfarr\u00f3n; la que se subestima, disimulo, y disimulador, al que la tiene. Respecto del que se complace en divertir a los otros, el t\u00e9rmino medio es gracioso, y la disposici\u00f3n, gracia; el exceso, bufoner\u00eda, y el que la tiene, buf\u00f3n; y el deficiente, r\u00fastico, y su disposici\u00f3n, rusticidad. En cuanto al agrado en las restantes cosas de la vida, el que es agradable como se debe es amable, y la disposici\u00f3n intermedia, amabilidad; el excesivo, si no tiene mira alguna, obsequioso, si es por utilidad, adulador, y el deficiente y en todo desagradable, quisquilloso y malhumorado.<\/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 There are also three other modes of observing a mean which bear some resemblance to each other, and yet are different; all have to do with intercourse in conversation and action, but they differ in that one is concerned with truthfulness of speech and behaviour, and the other with pleasantness, in its two divisions of pleasantness in social amusement and pleasantness in the general affairs of life. We must then discuss these qualities also, in order the better to discern that in all things the observance of the mean is to be praised, while the extremes are neither right nor praiseworthy, but reprehensible. Most of these qualities also are unnamed, but in these as in the other cases we must attempt to coin names for them ourselves, for the sake of clearness and so that our meaning may be easily followed.<\/span><\/p>\n In respect of truth then, the middle character may be called truthful, and the observance of the mean Truthfulness;1<\/a><\/sup>See note<\/strong><\/a> below.<\/span> pretence in the form of exaggeration is Boastfulness, and its possessor a boaster; in the form of understatement, Self-depreciation, and its possessor the self-depreciator. In respect of pleasantness and social amusement, the middle character is witty and the middle disposition Wittiness; the excess is Buffoonery and its possessor a buffoon; the deficient man may be called boorish, and his disposition Boorishness. In respect of general pleasantness in life, the man who is pleasant in the proper manner is friendly, and the observance of the mean is Friendliness; he that exceeds, if from no interested motive, is obsequious, if for his own advantage, a flatterer; he that is deficient, and unpleasant in all the affairs of life, may be called quarrelsome and surly.<\/span><\/p>\n <\/p>\n On the word \u201ctruthfulnes\u201d<\/span><\/strong><\/p>\n From Bk. 4.7 it appears that the quality intended is sincerity of speech and conduct in the matter of asserting one\u2019s own merits. The observance of the mean in this respect is there said to have no name; and here the form of expression apologizes for using \u2018Truthfulness\u2019 in so limited a sense. The defect in this respect Aristotle expresses by \u03b5\u1f30\u03c1\u03c9\u03bd\u03b5\u03af\u03b1, a word specially associated with the affectation of ignorance practised by Socrates. Neither this nor its other shades of meaning correspond very closely to that of its English derivative irony.<\/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 Sunt etiam tres ali<\/span>ae mediocrit\u0101t\u0113s<\/span>, finitim<\/span>ae<\/span> omnino, <\/span>sed <\/span>tamen inter s\u0113<\/span> differunt aliquid. Nam <\/span>cum i<\/span>n <\/span>s<\/span>ermon<\/span>um actionumque soc<\/span>ietate ver<\/span>s<\/span>en<\/span>t<\/span>ur, hoc tamen <\/span>diffe<\/span>runt, <\/span>quo<\/span> una <\/span>in veritate, a<\/span>liae<\/span> du<\/span>ae in vitae iucunditate cernuntur<\/span>. <\/span>Atque huius quidem iucunditatis pars altera ludis tribuitur, altera omnibus <\/span>r\u0113bus<\/span> iis quae vitam attingunt humanam. Quamobrem de his etiam nobis d\u012bcendum est, quo facilius in omnibus fere <\/span>r\u0113bus<\/span> mediocrit\u0101tem esse laud\u0101bilem perspiciamus, & extrema, nec recta nec laudanda, qu\u012bn etiam vituperanda. Et quanquam permulta <\/span>sint<\/span> e\u014drum<\/span> vacantia nomine, tam<\/span>en<\/span> danda opera <\/span>est, u<\/span>t <\/span>\u00ef\u012bs<\/span> si<\/span>cut a<\/span>liis<\/span> n\u014dmina<\/span> imponamus, quo <\/span>&<\/span> r\u0113s<\/span> di<\/span>l<\/span>ucidior <\/span>sit, & <\/span>n<\/span>\u014d<\/span>s<\/span> facilius c\u014dnsent\u0101nea <\/span>dicamus<\/span>. Igitur in veritate qu\u012b modum adhibet, vera<\/span>x, & ha<\/span>bitus veritas <\/span>d\u012bcitur<\/span>. Simula<\/span>tio si in maius progrediatur,<\/span> arrogantia: <\/span>&<\/span> qu\u012b eam habet, arrog\u0101ns: <\/span>sin sua nimium extenuet, ipsa affectio dissi<\/span>mu<\/span>l<\/span>ationis: <\/span>& qu\u012b<\/span> ea <\/span>pr<\/span>aedi<\/span>tus <\/span>est<\/span>, di<\/span>ss<\/span>imu<\/span>latoris nomine, & crimine notandus. In iucunditate porro quae ad lusum accommod\u0101tur, qu\u012b <\/span>modum quend<\/span>am <\/span>a<\/span>dh<\/span>ibet, is c\u014dmis, <\/span>seu urbanus habendus est, & affectio comitas & urbanitas: at quae modum egreditur, scurr\u012blit\u0101s, & in quo ipsa inest, scurra <\/span>d\u012bcitur<\/span>. <\/span>Q<\/span>u\u012b vero omnino <\/span>a<\/span> l<\/span>udo <\/span>abh<\/span>orret, is agre<\/span>stis &<\/span> rusticus: affectio ipsa rusticitas habenda est. Quod autem attinet ad reliquam iucunditatem eam quae in vita adhibetur, qu<\/span>\u012b<\/span> ita s\u0113 iucundum praebet, ut <\/span>rati\u014d<\/span> postulat, is facilis, & mediocrit\u0101s<\/span>, facilitas <\/span>d\u012bcitur<\/span>. Qu\u012b mod<\/span>um<\/span> egreditur, <\/span>si <\/span>nu<\/span>ll<\/span>a cau<\/span>s<\/span>a <\/span>duct<\/span>us, a<\/span>ffa<\/span>bi<\/span>l<\/span>is: <\/span>sin emolumeti sui causa, affentator haben<\/span>dus <\/span>est. <\/span>At qu\u012b omnino ab<\/span>h<\/span>orret <\/span>disceditque a modo & <\/span>rati\u014dne<\/span>, sedque tristem <\/span>r\u0113bus<\/span> omnibus praebet, is morosus &<\/span> di<\/span>ffi<\/span>ci<\/span>l<\/span>is <\/span>putandus est.<\/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 021<\/span><\/h1>\n
\u00c9tica Nicom\u00e1quea L-II 021<\/span><\/h1>\n
Nicomachean Ethics L-II 021<\/span><\/h1>\n
Some clarifications<\/span><\/h2>\n
Ad Nicomachum filium de Moribus L-II 021<\/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