Essays on Aristotle's Ethics by Amélie Oksenberg Rorty

By Amélie Oksenberg Rorty

Aristotle's Nicomachean Ethics bargains with personality and its right improvement within the acquisition of considerate behavior directed towards acceptable ends. The articles during this distinct assortment, many new or no longer on hand, shape a continuos remark at the Ethics . Philosophers and classicists alike will welcome them.

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548, Spinoza IVP54. Aptly quoted as such by Rutherford (1999), 457. Although James (1993), 306, mentions Spinoza’s “adamant opposition to teleological explanation,” she seems to me to overlook the great distance this creates between him and the Stoics’ unqualified commitment to providence and God’s special concern for human beings. Cf. 245–52. For Lipsius’ life and an outline of his works on Stoicism, see Saunders (1955). This is a useful book but rather uncritical in regard to Lipsius, and very much out of date in dealing with ancient Stoicism.

16–21. 11–19, and that applies still more to the presentation of Stoic ethics in De finibus II. 45–7. However, Butler’s acquaintance with De finibus can be no more than a guess, whereas we know that he read at least parts of the De officiis; so I now draw only on this latter work for my proposals concerning Butler’s use of Cicero. 27. Michael Seidler has drawn my attention to Grotius’ allusion to “the social tendency the Stoics called sociableness” (oikeiˆosis) at the beginning of his work On the Law of War and Peace (1625).

I have said why I disagree with these scholars in Long (1996),152–5. For further treatment of what I take to have been the original Stoic position, see Striker (1991), and Cooper (1996). 32. See Long (1989) and Schneewind (1996). 33. Given the importance Rorty (1996) rightly assigns to providence in her sympathetic account of Stoicism, I am puzzled by her reticence about the obvious difficulties it generates for modern interpreters. 34. That is precisely what Becker (1998) has bravely tried to do (see n.

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