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E.g. p. 67; 192. W.'s approach compares favorably with, e.g., that of R. Kraut, Aristotle Politics Books VII and VIII, translated with a commentary, Clarendon Aristotle Series (Oxford: Clarendon Press; New York: Oxford University Press, 1997) who presents the sections of Politics VII/VIII he analyzes as if Aristotle wrote aphorisms (“Aristotle now…”, p. 56; 58; 67; 77; 87; 169; 170; 193). There is no attempt to explain their relationship or to come to grips with the structure as a whole. Although W. does not refer to continental or German discussions of hermeneutics her treatment of the text as a whole and the relationship of its parts reveals awareness of the problems of understanding a philosophical text to which English language scholarship often pays very little attention.
For happiness see p. 31, for the mean see p. 72ff.
e.g. 34 n. 16 on τέλɛιος.
E.g. the translation of hekōn, hekousion by “freiwillig”, p. 117; translation of prohairesis, p. 126.
E. Schütrumpf, “Magnanimity, Megalopsychia and the system of Aristotle's Ethics,” Archiv für Geschichte der Philosophie 71, 1989, 10–22.
W. (147 n. 5) shows why this term cannot be translated as “sittliche Einsicht” (moral insight).
Here an error was overlooked: “das eigentliche Thema ist die akrasia, die Beherrschtheit, und die enkrateia, die Unbeherrschtheit” (165), akrasia is Unbeherrschtheit and vice versa.
This form of pleasure might not have been introduced by Aristotle (“Einführung eines neuartigen Lustbegriffs”), but be indebted to Plato, see Rep. VI 486 c 3–5 (στέρξαι).
EN I 4, 1105 b 30 κατὰ δὲ τὰς λɛγόμɛθα, scil. σπουδα\(\overset{\lower0.5em\hbox{$\smash{\scriptscriptstyle\frown}$}}{\iota } \)οι ἢ φα\(\overset{\lower0.5em\hbox{$\smash{\scriptscriptstyle\frown}$}}{\upsilon } \)λοι, “it is according to the virtues that we are called,” sc. “good” or “bad;” VI 13, 1144 b 36–1145 a 1; Cat. 8, 8 b 25; Pol. VII 1, 1323 b 36; VII 14, 1333 a 18.
W. 91 comes, however, close to this understanding, when she refers to the “alltagssprachlichen Begriff des kalon…, der das bezeichnet, was…in der Polis ehrenvoll ist.”
Cf. EN VIII 1, 1155 a 29: “Friendship is not only necessary, but praiseworthy (kalon); for we laud those who love friends”; for courage see III 12, 1117 a 34.
Cf., in the very context of the discussion of courage, EN III 9, 1115 a 12; 11, 1116 a 11f.; a 28; 1117 a 17; 12, 1117 b 9, cf. 1, 1110 a 22f.
A good example is Aristotle's legislation on adultery in Pol. VII 16, 1335 b 38ff.: an intimate relationship with another woman or man should not be considered acceptable (καλόν). Aristotle imposes as punishment public disgrace (ἀτιμία).
EN III 11, 1115 a 30, cf. Pol. VII 15, 1334 a 20ff.
EN III 11, 1116 b 18ff.
References
M. B. Cantor, Vorlesungen über Geschichte der Mathematik (third edition) Vol. I (Leipzig: Teubner, 1907), p. 284. (first published: ibid., Leipzig: Teubner, 1880)
It is generally agreed that Pappus of Alexandria lived in the first half of the fourth century a.d. Marinus of Neapolis is Proclus' disciple and biographer, who lived in the fifth century a.d.
For a general overview of the history of the Data's transmission see S. Ito, The Medieval Latin Translation of the Data of Euclid (Tokyo: University of Tokyo Press, and Boston: Birkhäuser, 1980), pp. 13–21.
J. Klein, Greek Mathematical Thought and the Origin of Algebra, trans. E. Brann (Cambridge, MA: MIT Press, 1968), p. 122 (=idem, Die Griechische Logistik und die Entstehung der Algebra II, Quellen und Studien zur Geschichte der Mathematik, Astronomie und Physik, Abt. B.: Studien, vol. 3.2. [1936], 122–235, at p. 126)
References
Das Corpus Hermeticum Deutsch, Übersetzung, Darstellung und Kommentierung in drei Teilen, im Auftrag der Heidelberger Akademie der Wissenschaften bearbeitet und herausgegeben von Carsten Colpe und Jens Holzhausen, Clavis Pansophiae 7 (Stuttgart-Bad Cannstatt: Frommann-Holzboog, 1997).
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Rosen, K., Barringer, J.M., Mossé, C. et al. Book reviews. Int class trad 11, 640–666 (2005). https://doi.org/10.1007/s12138-005-0022-3
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DOI: https://doi.org/10.1007/s12138-005-0022-3