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By William W. Fortenbaugh

This quantity specializes in Aristotle’s useful philosophy. His research of emotional reaction takes delight of position. it truly is by means of dialogue of his ethical psychology: the department of the human soul into emotional and deliberative parts.

Moral advantage is studied in terms of emotion, and animals are proven to lack either emotion and advantage. other kinds of friendship are analyzed, and the results of vehemence, i.e., temperament are given distinctive realization. Aristotle’s justification for assigning average slaves and ladies subordinate roles gets specific attention. an identical is right of his research of right and unsuitable constitutions. ultimately, persuasion is taken up from a number of angles together with Aristotle’s emphasis at the presentation of personality and his curious dismissal of supply in speech.

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Extra info for Aristotle's Practical Side: On His Psychology, Ethics, Politics And Rhetoric

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Still, the Rhetoric’s account presupposes and reflects Aristotle’s own answer to the Academic debate. 44 That work has not survived. But the Rhetoric has, providing us with a rather clear indication of how Aristotle explained the relationship between cognition and emotional response. Aristotle’s analysis of emotion and in particular of the essential involvement of cognition in emotional response is an important contribution to philosophical psychology. It is also important for rhetorical and ethical theory because it makes clear that emotions are not blind impulses.

The Eudemian Ethics (1220b10–12, 1221b34–35, 1234a26) refers to Diaireseis concerning emotions, faculties, and dispositions. Since most scholars now accept the Eudemian Ethics as a work of Aristotle earlier than the Nicomachean Ethics, it may seem that these references in the Eudemian Ethics settle the issue. But it would be a mistake to claim that there remains no room for doubt. Those who follow Moraux and think that the Diaireseis mentioned by Diogenes Laertius are pseudo-Aristotelian compilations may well think that the mention of such collections by the Eudemian Ethics is a sign that this treatise is not genuine.

46 Like a noxious potion they work upon the patient, drugging and bewitching him (14). They have the power to charm ( λγειν 10) their victim. He is overcome by wizardry (γοητε α 10) and so cannot be held accountable for his behavior. He may be said to suffer misfortune, but he cannot be said to do wrong (15). As long as this view of emotional response and emotional appeal went unchallenged it was natural to oppose the arguments of reason to the inspired incantations (Hel. 10) of emotional appeal.

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