Exploring Aristotle's concept of logos, this volume advances our understanding of it as a singular feature of human nature by arguing that it is the organizing principle of human life itself. Tracing its multiple meanings in different contexts, including reason, logic, speech, ratio, account, and form, contributors highlight the ways in which we can see logos in human thinking, in the organizing principles of our bodies, in our perception of the world, in our social and political life, and through our productive and fine arts. Through this focus, logos reveals itself not as one feature amongst others, but instead as the feature that organizes all others, from the most “animal” to the most “spiritual.” By presenting logos in this way, readers gain a complex account of the philosophy of human nature.

In his «Nicomachean Ethics», Aristotle says that eudaimonia («happiness») is the end of human nature. In the Greek thinker's moral theory and theory of human nature, that good has a definite content, and is a universal and even obligatory moral good -- the «true good» of man. Dr. Asselin argues that the connection that Aristotle sees between human nature and eudaimonia illuminates both human nature and the supreme moral good. To the same extent, Aristotle is a perennial source for theorizing about human nature, human moral qualities, and the best life for man.

This book explores the idea of human nature and the many understandings of it put forward by such diverse figures as Aristotle, Rousseau, Marx, Freud, Darwin, and E.O. Wilson. Each chapter looks at a different theory and offers a concise explanation, assessing the theory's plausibility without forcing it into a mould. Some chapters deal with the ideas of only one thinker, while others (such as the chapters on liberalism and feminism) present a variety of different positions. A clear distinction is made between theories of human nature and the political theories which so often follow from them. For the new edition, Loptson has addressed the new developments in the rapidly expanding genetic and paleontological record, as well as expanded the discussion of the Christian theory of human nature by incorporating the ideas of the Marx scholar and social theorist G.A. Cohen. The new edition has also been substantively revised and updated throughout.

Aristotle’s Discovery of the Human offers a fresh, illuminating, and accessible analysis of one of the Western philosophical tradition’s most important texts. In Aristotle’s Discovery of the Human, noted political theorist Mary P. Nichols explores the ways in which Aristotle brings the gods and the divine into his “philosophizing about human affairs” in his Nicomachean Ethics. Her analysis shows that, for Aristotle, both piety and politics are central to a flourishing human life. Aristotle argues that piety provides us not only an awareness of our kinship to the divine, and hence elevates human life, but also an awareness of a divinity that we cannot entirely assimilate or fathom. Piety therefore supports a politics that strives for excellence at the same time that it checks excess through a recognition of human limitation. Proceeding through each of the ten books of the Ethics, Nichols shows that this prequel to Aristotle’s Politics is as theoretical as it is practical. Its goal of improving political life and educating citizens and statesmen is inseparable from its pursuit of the truth about human beings and their relation to the divine. In the final chapter, which turns to contemporary political debate, Nichols’s suggestion of the possibility of supplementing and deepening liberalism on Aristotelian grounds is supported by the account of human nature, virtue, friendship, and community developed throughout her study of the Ethics.

Aristotelian philosophy played an important part in the history of 19th century philosophy and science but has been largely neglected by researchers. A key element in the newly emerging historiography of ancient philosophy, Aristotelian philosophy served at the same time as a corrective guide in a wide range of projects in philosophy. This volume examines both aspects of this reception history.

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This volume contains papers and commentaries presented to the Boston Area Colloquium in Ancient Philosophy during the academic year 2007-8. The papers discuss a wide range of topics related to Plato and Aristotle. On Plato, topics include false pleasures in the "Philebus," the tripartite soul in the "Republic," and rhetoric in the "Phaedrus," and on Aristotle, the relation of the physical and psychological in "De Anima," of virtue and happiness in the "Ethics," of body and nature in the "Physics," and the role of pros hen in the "Metaphysics." One other paper argues for the Aristotelian origin of Stoic determinism.

The notion of the highest good used to occupy a primary role in ethical theorising, but has largely disappeared from the contemporary landscape. The notion was central to both Aristotle's and Kant's ethical theories, however--a surprising observation given that their approaches to ethics are commonly conceived as being diametrically opposed. The essays in this collection provide a comprehensive treatment of the highest good in Aristotle and Kant and show that, even though there are important differences in terms of content, there are also important similarities in terms of the structural features of Aristotle's and Kant's value theories. By carefully analysing Aristotle's and Kant's theories of the highest good, a team of experts in the field shed light on their respective ethical theories and highlight the richness, complexity, and fruitfulness of the notion of the highest good.

The current study argues that different cultures can coexist better today if we focus not only on what separates them but also on what connects them. To do so, the author discusses how both Aristotle and Confucius see rhetoric as a mode of thinking that is indispensable to the human understanding of the truths of things or dao-the-way, or, how both see the human understanding of the truths of things or dao-the-way as necessarily communal, open-ended, and discursive. Based on this similarity, the author aims to develop a more nuanced understanding of differences to help foster better cross-cultural communication. In making the argument, she critically examines two stereotyped views: that Aristotle’s concept of essence or truth is too static to be relevant to the rhetorical focus on the realm of human affairs and that Confucius’ concept of dao-the-way is too decentered to be compatible with the inferential/discursive thinking. In addition, the author relies primarily on the interpretations of the Analects by two 20th-century Chinese Confucians to supplement the overreliance on renderings of the Analects in recent comparative rhetorical scholarship. The study shows that we need an in-depth understanding of both the other and the self to comprehend the relation between the two.

Anyone interested in theories of moral or human practice will find in Aristotle’s Nicomachean Ethics one of the few basic models relevant through to today. At the centre of his analysis, both sober and cautious, are such concepts as happiness, virtue, choice, prudence, incontinence, pleasure and friendship. Aristotle’s arguments are by no means of merely historical interest, but continue to exert a key influence on present-day ethical debate. The thirteen contributions in this volume present the foundations of Aristotle’s investigation, along with the modern background of its reception.