\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-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\n <\/p>\n \u0395\u1f30\u03c3\u1f76 \u03b4\u1f72 \u03ba\u03b1\u1f76 \u1f10\u03bd \u03c4\u03bf\u1fd6\u03c2 \u03c0\u03b1\u03b8\u03ae\u03bc\u03b1\u03c3\u03b9 \u03ba\u03b1\u1f76 \u03c0\u03b5\u03c1\u1f76 \u03c4\u1f70 \u03c0\u03ac\u03b8\u03b7 \u03bc\u03b5\u03c3\u03cc\u03c4\u03b7\u03c4\u03b5\u03c2\u00b7 \u1f21 \u03b3\u1f70\u03c1 \u03b1\u1f30\u03b4\u1f7c\u03c2 \u1f00\u03c1\u03b5\u03c4\u1f74 \u03bc\u1f72\u03bd \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b9\u03bd, \u1f10\u03c0\u03b1\u03b9\u03bd\u03b5\u1fd6\u03c4\u03b1\u03b9 \u03b4\u1f72 \u03ba\u03b1\u1f76 \u1f41 \u03b1\u1f30\u03b4\u03ae\u03bc\u03c9\u03bd. \u03ba\u03b1\u1f76 \u03b3\u1f70\u03c1 \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u03bf\u03b9\u03c2 \u1f43 \u03bc\u1f72\u03bd \u03bb\u03ad\u03b3\u03b5\u03c4\u03b1\u03b9 \u03bc\u03ad\u03c3\u03bf\u03c2, \u1f43 \u03b4\u1fbd \u1f51\u03c0\u03b5\u03c1\u03b2\u03ac\u03bb\u03bb\u03c9\u03bd, \u1f61\u03c2 \u1f41 \u03ba\u03b1\u03c4\u03b1\u03c0\u03bb\u1f74\u03be \u1f41 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03b1\u1f30\u03b4\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03c2\u00b7 \u1f41 \u03b4\u1fbd \u1f10\u03bb\u03bb\u03b5\u03af\u03c0\u03c9\u03bd [35]<\/b> \u1f22 \u03bc\u03b7\u03b4\u1f72\u03bd \u1f45\u03bb\u03c9\u03c2 \u1f00\u03bd\u03b1\u03af\u03c3\u03c7\u03c5\u03bd\u03c4\u03bf\u03c2, \u1f41 \u03b4\u1f72 \u03bc\u03ad\u03c3\u03bf\u03c2 \u03b1\u1f30\u03b4\u03ae\u03bc\u03c9\u03bd. [<\/b>1108b<\/b>]<\/b><\/span> [1]<\/b> \u03bd\u03ad\u03bc\u03b5\u03c3\u03b9\u03c2 \u03b4\u1f72 \u03bc\u03b5\u03c3\u03cc\u03c4\u03b7\u03c2 \u03c6\u03b8\u03cc\u03bd\u03bf\u03c5 \u03ba\u03b1\u1f76 \u1f10\u03c0\u03b9\u03c7\u03b1\u03b9\u03c1\u03b5\u03ba\u03b1\u03ba\u03af\u03b1\u03c2, \u03b5\u1f30\u03c3\u1f76 \u03b4\u1f72 \u03c0\u03b5\u03c1\u1f76 \u03bb\u03cd\u03c0\u03b7\u03bd \u03ba\u03b1\u1f76 \u1f21\u03b4\u03bf\u03bd\u1f74\u03bd \u03c4\u1f70\u03c2 \u1f10\u03c0\u1f76 \u03c4\u03bf\u1fd6\u03c2 \u03c3\u03c5\u03bc\u03b2\u03b1\u03af\u03bd\u03bf\u03c5\u03c3\u03b9 \u03c4\u03bf\u1fd6\u03c2 \u03c0\u03ad\u03bb\u03b1\u03c2 \u03b3\u03b9\u03bd\u03bf\u03bc\u03ad\u03bd\u03b1\u03c2\u00b7 \u1f41 \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u03bd\u03b5\u03bc\u03b5\u03c3\u03b7\u03c4\u03b9\u03ba\u1f78\u03c2 \u03bb\u03c5\u03c0\u03b5\u1fd6\u03c4\u03b1\u03b9 \u1f10\u03c0\u1f76 \u03c4\u03bf\u1fd6\u03c2 \u1f00\u03bd\u03b1\u03be\u03af\u03c9\u03c2 \u03b5\u1f56 \u03c0\u03c1\u03ac\u03c4\u03c4\u03bf\u03c5\u03c3\u03b9\u03bd, \u1f41 \u03b4\u1f72 \u03c6\u03b8\u03bf\u03bd\u03b5\u03c1\u1f78\u03c2 \u1f51\u03c0\u03b5\u03c1\u03b2\u03ac\u03bb\u03bb\u03c9\u03bd \u03c4\u03bf\u1fe6\u03c4\u03bf\u03bd \u1f10\u03c0\u1f76 [5]<\/b> \u03c0\u1fb6\u03c3\u03b9 \u03bb\u03c5\u03c0\u03b5\u1fd6\u03c4\u03b1\u03b9, \u1f41 \u03b4\u1fbd \u1f10\u03c0\u03b9\u03c7\u03b1\u03b9\u03c1\u03ad\u03ba\u03b1\u03ba\u03bf\u03c2 \u03c4\u03bf\u03c3\u03bf\u1fe6\u03c4\u03bf\u03bd \u1f10\u03bb\u03bb\u03b5\u03af\u03c0\u03b5\u03b9 \u03c4\u03bf\u1fe6 \u03bb\u03c5\u03c0\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9 \u1f65\u03c3\u03c4\u03b5 \u03ba\u03b1\u1f76 \u03c7\u03b1\u03af\u03c1\u03b5\u03b9\u03bd. \u1f00\u03bb\u03bb\u1f70 \u03c0\u03b5\u03c1\u1f76 \u03bc\u1f72\u03bd \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u03ba\u03b1\u1f76 \u1f04\u03bb\u03bb\u03bf\u03b8\u03b9 \u03ba\u03b1\u03b9\u03c1\u1f78\u03c2 \u1f14\u03c3\u03c4\u03b1\u03b9\u00b7 \u03c0\u03b5\u03c1\u1f76 \u03b4\u1f72 \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7\u03c2, \u1f10\u03c0\u03b5\u1f76 \u03bf\u1f50\u03c7 \u1f01\u03c0\u03bb\u1ff6\u03c2 \u03bb\u03ad\u03b3\u03b5\u03c4\u03b1\u03b9, \u03bc\u03b5\u03c4\u1f70 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03b4\u03b9\u03b5\u03bb\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 \u03c0\u03b5\u03c1\u1f76 \u1f11\u03ba\u03b1\u03c4\u03ad\u03c1\u03b1\u03c2 \u1f10\u03c1\u03bf\u1fe6\u03bc\u03b5\u03bd \u03c0\u1ff6\u03c2 \u03bc\u03b5\u03c3\u03cc\u03c4\u03b7\u03c4\u03ad\u03c2 \u03b5\u1f30\u03c3\u03b9\u03bd\u00b7 \u1f41\u03bc\u03bf\u03af\u03c9\u03c2 \u03b4\u1f72 \u03ba\u03b1\u1f76 \u03c0\u03b5\u03c1\u1f76 \u03c4\u1ff6\u03bd \u03bb\u03bf\u03b3\u03b9\u03ba\u1ff6\u03bd [10]<\/b> \u1f00\u03c1\u03b5\u03c4\u1ff6\u03bd.<\/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 Tambi\u00e9n hay disposiciones intermedias en las pasiones y respecto de ellas. As\u00ed, la verg\u00fcenza no es una virtud, pero se elogia tambi\u00e9n al vergonzoso; as\u00ed, se dice que uno posee el justo medio en estas cosas; otro, que es exagerado, como el t\u00edmido que se averg\u00fcenza de todo; otro, que es deficiente o que no tiene absolutamente verg\u00fcenza de nada; y el t\u00e9rmino medio es vergonzoso. [1108b]<\/strong> La indignaci\u00f3n es el t\u00e9rmino medio entre la envidia nos y la malignidad, y \u00e9stos son sentimientos relativos al dolor o al placer que sentimos por lo que sucede a nuestros pr\u00f3jimos; pues el que se indigna se aflige por los que prosperan inmerecidamente; el envidioso, yendo m\u00e1s all\u00e1 que \u00e9ste, se aflige de la prosperidad de todos, y el malicioso, se queda tan corto en afligirse, que hasta se alegra. Mas estas cosas ser\u00e1n tratadas en su momento oportuno. Ahora hablaremos de la justicia, y como este concepto no es simple, distinguiremos sus dos clases y diremos de cada una c\u00f3mo es t\u00e9rmino medio, y lo mismo haremos con las virtudes racionales.1<\/a><\/sup>En esta relaci\u00f3n entre la virtud y el vicio correspondiente, Arist\u00f3teles ha considerado solamente el aspecto cuantitativo de la actividad humana, el grado de intensidad del defecto o del exceso en relaci\u00f3n con el t\u00e9rmino medio. De cualquier manera, esta \u00faltima frase (\u00aby lo mismo haremos con las\u2026\u00bb) es reconocido por la mayor\u00eda de los editores como espurio.<\/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 There are also modes of observing a mean in the sphere of and in relation to the emotions. For2<\/a><\/sup>This sentence in the mss. follows the next one.<\/span> in these also one man is spoken of as moderate and another as excessive\u2014for example the bashful man whose modesty takes alarm at everything; while he that is deficient in shame, or abashed at nothing whatsoever, is shameless, and the man of middle character modest. For though Modesty is not a virtue, it is praised, and so is the modest man [1108b]<\/strong> Again, Righteous Indignation is the observance of a mean between Envy and Malice,3<\/a><\/sup>See 6.18 (and note): there envy and \u2018rejoicing-in-evil\u2019 come in a list of emotions in which a due mean is impossible; and in Aristot. Rh. 1386b 34 they are said to be two sides of the same character. The present attempt to force them into the scheme as opposite extremes is not very successful, and it is noteworthy that this group of qualities is omitted in Bk. 4.<\/span> and these qualities are concerned with pain and pleasure felt at the fortunes of one\u2019s neighbours. The righteously indignant man is pained by undeserved good fortune; the jealous man exceeds him and is pained by all the good fortune of others;4<\/a><\/sup>It is difficult not to think that some words have been lost here, such as \u2018and the righteously indignant man is pained by the undeserved misfortune of others\u2019.<\/span> while the malicious man so far falls short of being pained that he actually feels pleasure.<\/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 Atque etiam in perturbationibus, \u00ef\u012bsque r\u0113bus omnibus, quae in perturbationibus versantur, mediocrit\u0101t\u0113s reperiuntur. Verecundia enim n\u014dn e\u00edl illa quidem virt\u016bs, attamen qu\u012b pudore afficitur, vere laudari solet. Nam his in r\u0113bus alius modum apponit, alius eum transit: ut pavidus, qu\u012b omn\u012b ex r\u0113 pudore afficitur: tertius, qu\u012b \u0101 mod\u014d deficit, nullaque ex r\u0113 omnino pudore afficitur, impud\u0113ns: qu\u012b autem modum adhibet, is pud\u0113ns & verecundus d\u012bcitur. [1108b]<\/b> Indignado vero mediocrit\u0101s est invidiae & malevolentiae. Cernuntur autem in \u00ef\u012bs aegritudinibus & voluptatibus omnibus quae ob eas r\u0113s suscipiuntur, quae proximis \u0113veniunt[.] Qu\u012b enim indignatur, is dolet illorum r\u0113bus secundis, qu\u012b iniuria \u00ef\u012bs fruuntur. Invidus hunc vinc\u0113ns dolet r\u0113bus omnibus. At malevolus tantum abest ab eo ut doleat ut etiam capiat voluptatem. Sed de his qu\u012b dem alius est mihi ad dicendum constitutus locus. De iustitia autem quando n\u014dn uno mod\u014d d\u012bcitur, deinceps divisione adhibita, quemadmodum mediocrit\u0101t\u0113s utraeque sint, disseremus, itemque de virt\u016btibus quae rati\u014dn\u012b attributae sunt.<\/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 022<\/span><\/h1>\n
\u00c9tica Nicom\u00e1quea L-II 022<\/span><\/h1>\n
Nicomachean Ethics L-II 022<\/span><\/h1>\n
Ad Nicomachum filium de Moribus L-II 022<\/span><\/h1>\n
Conversaciones en el Atrium<\/span><\/h1>\n
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