Spätantike und Byzanz: Neuplatonische Rezeption — Michael von Ephesos

O’Meara, Dominic J.

doi:10.1007/978-3-476-00106-1_3

Cited by 19 publications

(1 citation statement)

References 6 publications

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“…7 However, for Aquinas, in contrast to Aristotle, supreme fulfillment does not consist in the exercise of a virtue; rather, virtuous temporal life is only a means for attaining the ultimate end (ultimus finis) common to the individual and the community, namely, the eternal enjoyment of God (fruitio divina, fruitio Dei) 6 Aristotelian political theory was to a certain extent studied and developed within the original Peripatetic school, but access to the text of the Politics was severely limited during the Hellenistic period and late antiquity; the only Greek commentary on the Politics was a twelfth-century work by Michael of Ephesus of which fragments have been preserved in the manuscript scholia published in the 1909 Immisch edition of Aristotle's Politics (see Immisch 1909, xv-xx). On this reception history of the Politics, see Horn 2008;O'Meara 2008. No Arabic translation of the Politics has been discovered, and it only became relevant for medieval philosophy with the appearance of the Latin translation of William of Moerbeke (ca. 1260) and the subsequent Latin commentaries by Albertus Magnus (ca.…”

Section: Aristotle and Aquinas: The Transcendence Of The Blessed Lifementioning

confidence: 99%

Bene vivere politice

Backman¹

2022

Biopolitics and Ancient Thought

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This chapter approaches the question of biopolitics in ancient political thought looking not at specific political techniques but at notions of the final aim of the political community. It argues that the “happiness” (eudaimonia, beatitudo) that constitutes the greatest human good in the tradition from Aristotle to Thomas Aquinas is not a “biopolitical” ideal, but rather a metabiopolitical one, consisting in a contemplative activity situated above and beyond the biological and the political. It is only with Thomas Hobbes that civic happiness becomes “biopolitically” identified with simple survival; for modernity, as Hannah Arendt puts it, mere being alive becomes the greatest human good, and happiness is understood as a subjective “quality of life.” In both models, the political realm is a means to an end. Arendt draws our attention to a neglected third alternative to both the classical/metabiopolitical and the modern/biopolitical ideals: “public happiness” consisting in political participation itself.

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Section: Aristotle and Aquinas: The Transcendence Of The Blessed Lifementioning

confidence: 99%

Bene vivere politice

Backman¹

2022

Biopolitics and Ancient Thought

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The Cambridge Companion to Aristotle's Politics

Deslauriers¹,

Destrée²

2013

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One of the most influential works in the history of political theory, Aristotle's Politics is a treatise in practical philosophy, intended to inform legislators and to create the conditions for virtuous and self-sufficient lives for the citizens of a state. In this Companion, distinguished scholars offer new perspectives on the work and its themes. After an opening exploration of the relation between Aristotle's ethics and his politics, the central chapters follow the sequence of the eight books of the Politics, taking up questions such as the role of reason in legitimizing rule, the common good, justice, slavery, private property, citizenship, democracy and deliberation, unity, conflict, law and authority, and education. The closing chapters discuss the interaction between Aristotle's political thought and contemporary democratic theory. The volume will provide a valuable resource for those studying ancient philosophy, classics, and the history of political thought.

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Deslauriers

Destrée

2013

The Cambridge Companion to Aristotle's Politics

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Spätantike und Byzanz: Neuplatonische Rezeption — Michael von Ephesos

Cited by 19 publications

References 6 publications

Bene vivere politice

Bene vivere politice

The Cambridge Companion to Aristotle's Politics

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