W poszukiwaniu szczęścia: śladami aretologii Platona i Arystotelesa = In the pursuit of happiness
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | Polish |
| Veröffentlicht: |
Lublin
Polskie Towarzystwo Tomasza z Akwinu
2015
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| Schriftenreihe: | Scripta Philosophiae Classicae
|
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Inhaltsverzeichnis Literaturverzeichnis Register // Sachregister Register // Personenregister Abstract |
| Beschreibung: | 330, [1] Seiten |
| ISBN: | 9788360144763 9788380610163 |
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| 246 | 1 | 1 | |a In the pursuit of happiness |
| 264 | 1 | |a Lublin |b Polskie Towarzystwo Tomasza z Akwinu |c 2015 | |
| 264 | 0 | |a Lublin |b Wydawnictwo KUL |c 2015 | |
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| 653 | 1 | |a Aristoteles / (384-322 a.C.) / etyka | |
| 653 | 1 | |a Aristoteles / (384-322 a.C.) | |
| 653 | 1 | |a Plato / (427-347 a.C.) | |
| 653 | 0 | |a Szczęście / filozofia / historia / Grecja / 5-4 w. p.n.e | |
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Datensatz im Suchindex
| _version_ | 1804178471594754048 |
|---|---|
| adam_text | Slowo od Wydawcy.......................................... 5
Wstep..................................................... 9
1. Zagadnienie przekladu slowa dpexn.................... 12
2. Problem rozumienia slowa dpexf)...................... 14
Rozdzial I
Podstawowe konteksty kulturowe pojawiania sie dpexn przed
Platonem i Aiystotelesem.............................. 19
1. ’Apern w dzielach Homera............................... 20
1.1. ’Apexn heroiczna (Iliada)......................... 20
1.2. ’Apexii obyczajowa (Odyseja).................... 24
2. ’Apexn ludzi pracy (Hezjod).......................... 28
3. Polityczne wzorce dpexfi............................... 31
3.1 Poczatki dpexf) obywatelskiej ................... 33
3.2. ’Apexn jako posluszenstwo prawu.................. 37
4. Poetyckie wzorce dpexn................................. 42
4.1. Indywidualne aspekty dpexn....................... 42
4.2. Obywatelskie podstawy dpexn...................... 43
4.3. Intelektualne aspekty apexn...................... 45
4.4. Boski aspekt dpexfi.............................. 47
5. Pi^kno jako wzorzec dpexfi............................. 49
6. Sofistyczne wzorce dpexii.............................. 51
7. Medyczne wzorce dpexfi................................ 59
8. ’Apexf) znaturalizowana - Demokryt..................... 63
9. ’Apexfi jako sprawnosc (zdrowie) duszy- Sokrates..... 68
Rozdzial II
*Apexf| w poznaniu ludzkim................................ 77
1. Czy Platon utozsamil dpexfi i wiedze?................ 79
1.1. ’Apexf) a wiedza - Platona Protagoras........... 79
1.2. ’Apexii a mniemanie (opinia) - Platona Gorgiasz. 105
329
Spis tresci
1.3. Definicja àpETii a wiedza o dobru - Platona Menon.. 116
1.4. ’Apexn jako droga wyzwolenia duszy — Platona Poîiteia ... 145
2. Rola poznania w ludzkiej ape-ni wedhig Arystotelesa..... 160
2.1. Poznanie teoretyczne jako naczelna pos tac ludzkiej àpexfi 163
2.2. Poznanie naukowe jako podstawowa àpexfi diano-
etyczna .......................................... 167
2.3. Medróse jako najwyzsza postad apení dianoetycznej ... 179
Rozdzial III
Rola àpemi w dziedzinie poz^dawczo-wolitywnej ............. 185
1. Wyrôznienie czynnika poz^dawezego w duszy............... 186
1.1. Platona trois tose duszy........................... 186
1.2. Arystotelesa pluralizm wladz duszy................. 192
2. Okreslenie àpexri i jej funkcje w zyciu pozadawczym..... 196
2.1. Platoñska àpexfi jako harmonia.................... 196
2.2. Arystotelesowska àpexii jako trwala dyspozycja fé^u;) ... 199
2.3. *T2;iç jako podstawa definiowania àpeni .......... 201
Rozdzial IV
’Aperrj a piçkno moraine i sztuka......................... 225
1. Rzeczywistosc jako kosmos absolutn^ norm^ i odniesie-
niem mysli ............................................ 225
2. Téxvri jako punkt odniesienia i zródlo metody fîlozofowania
Platona i Arystotelesa................................. 227
3. Sztuka jako paradygmat zycia moralnego u Platona........ 230
3.1. Platona krytyka sztuki nasladowczej .............. 235
4. Téxvri jako sÇiç rozumnego wytwarzania wedlug Aiystote-
lesa................................................... 240
Rozdzial V
Rola religii w ludzkiej àpsrri............................ 251
1. Platona rozumienie religii i jej rola w ludzkiej dpEtfi. 254
1.1. Koniecznosc religii día àpsTii czlowieka i funkejono-
wania tiôXu;...................................... 254
1.2. Koncepcja Boga a àpexri czlowieka................. 258
1.3. Religijna postawa czlowieka drog^ do osi^gniçcia
pelnej àpexri ................................... 264
1.4. Wiara w bogów gwarancj^ dobrego postçpowania....... 266
1.5. Zakaz prywatnych kultów i praktyk tajemnych jako
ochrona àpern .................................... 274
1.6. Koniecznoéc wiedzy religijnej dla dobrego wladcy... 275
2. Rola religii w ludzkiej àpexfi wedhig Aiystotelesa..... 276
2.1. Koncepcja Boga a àpexfi czlowieka................. 279
2.2. Religia a àpexii.................................. 285
330
S pis ir esc!
Zakoñczenie......................................... 293
Summary............................................... 299
índeks osobowy........................................ 303
Indeks przedmiotowy .................................. 307
Bibliografía........................................ 311
Contents ............................................. 325
Publisher’s word ............................................. 5
Introduction.................................................. 9
1. The problem of translating the word dpexii ............. 12
2. The problem of understanding the word dpemn ............ 14
Chapter I
Basic cultural contexts of the appearance of fcpeTfj before
Plato and Aristotle.......................................... 19
1. ’Apexfi in the works of Homer........................... 20
1.1. Heroic dpeni (Iliad) ............................. 20
1.2. ’Apexfi relating to customs (Odyssey) ............ 24
2. ’Apexii of the workmen (Hesiod)......................... 28
3. Political patterns of apETfi .............................. 31
3.1. Beginnings of civic dp£xr ......................... 33
3.2. ’Apsrn as obedience to law.......................... 37
4. Poetic patterns of dpsirt .............................. 42
4.1. Individual aspects of dpetfi ..................... 42
4.2. Civic bases of ctpeni ............................ 43
4.3. Intellectual aspects of apeni .................... 45
4.4. Divine aspect of apsxn ........................... 47
5. Beauty as a pattern of dpExii .......................... 49
6. Sophistic patterns of dpexr) ........................... 51
7. Medical patterns of dpexri ................................ 59
8. ‘ApExfi naturalized - Democritus.......................... 63
9. ‘Apexfi as a skill (health) of the soul - Socrates...... 68
Chapter II
*Apexf| in human knowledge.................................... 77
1. Did Plato identify dpsxfi and knowledge?................ 79
1.1. ’Ap£xr and knowledge - Plato’s Protagoras........ 79
1.2. ’ApExu and opinion - Plato’s Gorgias.............. 105
325
Contents
1.3. The definition of dpexn and the knowledge about
good - Plato s Meno .................................. 116
1.4. ’Apexf] as a way of setting the soul free - Plato s Politeia 145
2. The role of knowledge in human apexf) according to
Aristotle ................................................ 160
2.1. Theoretical knowledge as a principal form of human
dpexn................................................ 163
2.2. Scientific knowledge as a basic dianoetic dpexn....... 167
2.3. Wisdom as a supreme form of dianoetic dpsrri.......... 179
Chapter III
The role of dpexfi in appetitive-volitional sphere............. 185
1. Distinguishing the appetitive factor in the soul............ 186
1.1. Plato s triplicity of the soul........................ 186
1.2. Aristotle s pluralism of the soul s faculties......... 192
2. The definition of dpexfi and its functions in appetitive life ... 196
2.1. Platonic dpexfi as a harmony......................... 196
2.2. Aristotelian dpexfi as a permanent disposition fe^ic). 199
2.3as a basis for defining dpexfi ......................... 201
Chapter IV
’Apexri and moral beauty and art............................... 225
1. Reality-cosmos as an absolute norm and reference of the
thought................................................... 225
2. Texvn as a reference point and origin of Plato’s and Aristo-
tle s method of philosophizing............................ 227
3. Art as a paradigm of moral life in Plato.................... 230
3.1. Plato s critique of mimetic art...................... 235
4. Texvn as e£u; of rational production according to Aristotle ... 240
Chapter V
The role of religion in human dpexn............................251
1. Plato s understanding of religion and its role in human
dpexfi ................................................... 254
1.1. The necessity of religion for the human dpexn and
functioning of ...................................... 254
1.2. The conception of God and human dpexn ............... 258
1.3. The religious attitude of man as a path to achieve full
of dpexfi ........................................... 264
1.4. Faith in gods as a guarantee of good conduct.......... 266
1.5. The ban of private cults and occult practices as
a protection of dpexn ............................... 274
1.6. The necessity of religious knowledge to a good ruler 275
2. The role of religion in human dpexfi according to Aristotle 276
326
Contents
2.1. The conception of God and the aperft of man..... 279
2.2. Religion and ¿peni ........................... 285
Conclusion.............................................. 293
Summary................................................. 299
Index of names.......................................... 303
Index of subjects....................................... 307
Bibliography............................................ 311
31t
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Indeks praedmiotowy
A
Absolut, 168, 170-175, 178,
223, 229, 252, 262, 264,
276, 277, 282, 286, 290,
296
abstrakcja, 170-172, 183
B
Bóg (bogowie), 5, 15, 24, 26,
29, 30, 41, 44, 47, 48, 54,
65, 71, 86, 136-138, 140,
142, 143, 158, 179, 180,
182, 188, 192, 214, 232,
236, 252-254, 256-267,
270, 272-277, 279-282,
284-291, 294, 297
C
cnota, 6, 10-12. 18-20, 22,
23, 27, 33, 34, 36, 38, 68,
71, 73, 75, 79, 119, 120,
139, 142, 143, 187, 191,
194, 203-205, 210, 212,
213, 215, 218, 219, 223,
241, 254, 255, 288
D
dusza (psyche), 5, 15, 18, 50,
53, 57, 58, 60-64, 68-71,
74-76, 79, 82, 89, 101,
106, 110, 114, 118, 125,
127, 129-131, 134, 135,
138, 139, 143, 145, 148,
152-154, 157, 161, 165-
-167, 169-172, 182, 186-
-204, 215, 220-222, 226-
-228, 233-236, 238, 240,
241, 248, 252, 253, 258,
261, 263-266, 268-273,
275, 281, 284, 293-295
dyspozycja (hexi 58, 105,
113, 141, 142, 160, 167,
183, 199-211, 216, 217,
222, 228-230, 240, 241,
243, 245, 249, 265, 296
E
eidos, 119
F
falsz, falszywy, 12, 98, 107,
110, 134, 168, 245, 259,
263, 267, 273, 298
307
Indeks przedmiotowy
i
idea (idea), 6, 49, 62, 92,
119-123, 125, 134, 135,
142, 143, 145, 147, 152,
153, 155, 157-159, 162,
169, 171,182, 183, 220,
226, 227, 231, 236, 239,
240, 245, 247-249, 252-
-254, 264, 268, 269, 277,
290, 295, 297
indukcja (epagogc), 169, 170,
172
M
medróse (sophia), 27, 46, 53,
66, 71, 72, 74, 75, 81,
84-89, 91, 98, 101-103,
138, 143, 144, 147, 156,
161, 167, 173, 178-180,
183, 187, 192, 195, 197,
198, 215, 218, 219. 231,
241, 266, 274
mestwo (andreia), 14, 17, 21,
27, 34, 35, 37, 39, 68, 71,
75, 85, 88, 89, 98, 101-
-103, 129, 130, 187, 197,
198
O
opatrznosc, 140, 258, 261,
270, 271, 278, 281, 283,
284, 289, 297
opinia (mniemanie, doxa),
22, 31, 42, 48, 55, 56, 59,
64, 65, 68, 70, 73, 87, 92,
98-100, 104, 105, 107-
-109, 111-113, 115, 116,
125-128, 132-136, 138-
-140, 156, 159, 167, 168,
176, 181-183, 188, 208,
213, 214, 238, 262, 266,
267, 274, 295
P
pañstwo (polis), 6, 15, 27,
31-37, 39-46, 51, 52,
55-58, 61, 65, 71, 73, 75,
80, 81, 93, 111, 122, 132,
136, 137, 145, 154-159,
181, 182, 187, 191, 192,
196-198, 220, 221, 226,
230-234, 236, 237, 239,
241, 242, 247, 248, 252,
253, 255-257, 259, 261,
266, 272, 276, 278, 282,
284, 290, 294, 295, 297
piekno (kalon), 25-28, 34,
35, 49, 50, 71, 75, 86, 92,
106, 111, 123, 129, 149,
152, 158, 199, 225, 238,
244,249
porzadek (taxis), 16, 27, 30,
31, 37, 41, 42, 49, 53, 54,
56, 104, 118, 152, 153,
199, 203, 208, 225, 227,
229, 231, 234, 246, 247,
249, 257, 260, 261, 265,
269, 270, 272, 275, 279,
281, 284, 287-289, 296,
297
prawda, 24, 44, 54—56, 65,
69, 71, 76, 108, 109, 112,
308
114, 137, 147, 148, 151,
152, 155, 156, 158, 159,
161, 167, 175, 176, 182,
186, 214, 215, 226, 229,
230, 235, 237-239, 244,
248, 257, 259, 261, 263,
267, 289, 295
przyjazñ (philia), 21, 22, 72,
198, 223, 276, 277, 285,
287
przyjemnosc (rozkosz), 43,
56, 61, 65-67, 72, 90-
-100, 103, 105, 109, 110,
112-114, 139, 142, 148,
153, 154, 156, 159, 163,
181, 188, 190, 191, 195,
197, 198, 207, 210, 211,
218, 235, 266
przykrosc (cierpienie), 89, 90,
93-99, 105, 181, 188,
207, 210, 234, 235
R
religia, 11, 15, 47, 54, 78,
251, 252-255, 257, 259,
261, 263, 265, 267-269,
271, 273, 277-279, 285-
-291, 297
retoryka, 16, 51, 53, 56, 59,
61, 74, 105-111, 114,
115, 161, 179, 181, 195,
196, 217, 218
roztropnosc (ph), 17,
22, 91, 104, 129, 167,
179, 195, 214-219, 222,
233, 241, 273
Indeks pizedmiotowy
s
sprawiedliwosc (dikaiosyne),
9, 10, 17, 27, 29, 30, 38,
39, 46, 49, 57, 59, 64, 66,
67, 71, 76, 81, 82, 84-88,
103, 108-110, 118, 123,
129, 137, 152, 155, 156,
161, 187, 197-199, 226,
228, 232, 258, 273, 278,
279, 287, 293, 297
szczçscie (spelnienie siç -
eudaimonia), 5—7, 10—12,
16, 18, 32, 47, 48, 67, 77,
92, 130, 145, 155, 160-
-162, 164, 166, 180, 183,
185, 192, 193, 196, 202,
204, 228, 234, 241, 244,
247, 257, 266, 271, 288,
293-295, 297, 298
sztuka (techne), 6, 7, 15, 21,
33, 50, 52, 56, 57, 59, 61,
78, 80, 89, 97, 106-109,
111, 114, 132, 134, 153,
162, 163, 165, 167, 169,
170, 191, 192, 201, 214,
215, 225-249, 256, 267,
268, 276, 296, 297
Ô
srodka zasada, 63, 207, 210-
-212, 220, 282
U
umiarkowanie (umiar), 35,
39, 42, 49, 50, 63, 67, 68,
71, 72, 84-88, 103, 123,
309
Indeks przedmiotowy
130, 137, 144, 148, 156,
204, 207, 208, 211, 214,
232, 273
W
wiara, 52, 107, 109, 114,
135, 159, 214, 252, 254,
255, 266, 272, 275
wiedza (nauka, episteme), 6,
7, 15, 16, 41, 50-62, 66,
67, 69-74, 77-81, 84,
88-92, 96-98, 100-107,
109, 111-117, 123 124-
-136, 138-145, 153, 157-
-161, 163, 164, 167-
-176, 178-183, 191, 193,
198, 202, 206, 208, 210,
214, 215, 220, 229, 232-
-234, 238, 241, 248, 253,
255, 263, 271, 272, 275-
-277, 286, 290
wychowanie (paid 10, 11,
33, 34, 40, 48, 50, 56-59,
66, 68, 73, 81-83, 89,
104, 105, 115, 141, 144,
146, 153, 155, 181, 197,
200, 210, 214, 221, 235,
242, 247, 255, 256, 259,
272, 295
Z
zdrowie, 35, 60-63, 67, 68,
70, 71, 74, 76, 85, 93,
106, 110, 116-118, 124,
129, 156, 162, 199, 202,
203, 206, 291
A
Adkins A., 20, 21, 30, 43, 46,
144,201
Ajschylos, 69, 86
Alkajos, 43
Alkibiades, 69, 168, 264
Anicius Manlius Severinus
Boethius (Boecjusz), 5
Anaksagoras, 51, 70, 268
Anaksymander, 51
Andersson T. J., 187
Antystenes, 69
Archiloch poeta, 42, 43
Arystoteles (Stagiiyta), passim
B
Bartnik Cz., 32
Bartyzel J., 79, 105
Bednarek H., 197, 239
Belknap G. N., 255, 257
Berry E. G., 138
Bialek A., 19
Bias z Prieny, 46, 214
BluckR. S., 81, 119, 125, 127,
129-131, 133, 135-138
Burkert W., 256
C
Caramello R, 241
ChenL. C. H., 116, 123, 153,
157, 158, 186
Chilon ze Sparty, 46
Chmielewski A., 10, 19
Cimon (Kimon) z Aten, 137
Cornford F. M., 12
D
Dembiñska-Siury D., 19, 20,
22-25, 28-31, 34, 37, 38,
41, 43-45, 48, 49, 63-68,
81, 130, 190, 226, 230,
254, 268, 270
Demetrios z Faleronu, 46
Demokryt z Abdery, 22, 63-
-68, 108, 130
Diels H., 41, 46, 54, 63
Diogenes Laertios, 54
Dlubacz W., 168, 170, 172-
-175, 178, 252, 254, 286
Dmochowski F. K., 21, 24
303
Indeks osobowy
Dodds E. R., 22, 52
Dorter K., 181
E
Euiypides z Salaminy, 137,
214
F
Faber J., 68
Ferguson J., 68
G
Gilson E., 277
Gorgiasz z Leontinoj, 18,
53-55, 57, 105, 106, 108,
109, 123, 132
Gromska D., 10, 11, 15, 31,
141, 142, 213
Guthrie W. K. C., 12-14, 51,
54, 55, 69
H
Hadot R, 60, 68, 69
Heraklit z Efezu, 41, 77, 130,
137, 214, 257
Hezjod z Beocji, 26, 28-31,
41, 44
Hipokrates z Kos, 61, 74, 213,
214
Hippiasz z Elidy, 53, 59
Homer, 14, 19-29, 34, 37, 38,
41, 42, 44, 48, 64, 81, 85,
88, 137, 138, 190, 237,
252, 254, 264
I
Isokrates (Izokrates), 56, 214
J
Jaeger W., 11, 23-26, 29, 32-
-37, 39—41, 43—45, 47-51,
55-63, 68-71, 73, 115,
117-123, 197, 199, 213,
221, 239, 254-256, 264,
289
Jan Pawel II, 78
Jan Stobajos, 46
Jçdrzejewski S., 9
Joachimowicz L., 70
K
Kalinowski J., 78
Kaminski S., 251
Kern F., 68
Kern O., 253, 255, 257, 260
Kieczekian S. R, 253
Kierkegaard S., 69
Kleobulos z Lindos, 46
Kranz W., 41
Krapiec M. A., 6, 10, 11, 14,
32, 70, 78, 79, 170, 172,
178, 186, 261
Krämer H. J., 228, 229, 298
Krokiewicz A., 65, 68
Krohska I., 54
Kritias (Krytiasz) z Aten, 108
Ksenofanes z Kolofonu, 45,
46, 214, 257
Ksenofont z Aten, 33, 69, 70,
72, 108, 214
Kube J., 30, 53
Kumaniecki K., 55
Kwiatkowski T., 170
304
Incteks osobowy
L
Legutko R., 156
Lesniak K., 168, 244, 278
Leukippos (Leucyp) z Mile tu,
63
Liddell H. G., 31, 87, 244
Lloyd J., 37
Loeschhorn K., 153, 181,
253, 257
L
Lanowski J., 26
M
Maehler H., 40, 47
Marcus Tullius Cicero {Cyce-
ron), 15, 63, 66, 67, 69
Maritain J., 32
Maryniarczyk A., 4, 7, 11, 19,
70, 119, 148, 170
McIntyre A., 19, 20, 22, 23,
27, 33, 36—38, 75
Meier H., 52
Merecki J., 169
Meyer H., 51-53, 112, 113,
130, 139, 191, 194-196,
199, 202, 204, 211-214,
218, 248, 257
Michaelis G., 101
Mikolaj Kallikles, 72, 99, 112
Mimnermos z Kolofonu, 43
Moser G. H., 16
Munier E., 194
Myzon (Myson) z Chen, 46
N
Natorp R, 68
O
Olzscha R, 79, 115
P
Paciorek A., 279
Page D. L., 47
Pahpuch Z., 5, 7, 225
Parmenides z Eiei, 51, 77,
159, 174, 225
Partyka J., 22, 52
Pawelec A., 12, 51
Periander z Koiyntu, 46
Perses (brat Hezjoda), 28
Perykles z Aten, 49, 55, 137
Pieper J., 13
Pindar, 40, 47, 47
Piotrowicz L., 9
Pittakos z Mityleny, 46, 214
Platon, passim
Plezia M., 11, 23, 59, 197,
239
Prato C., 34
Prior W., 208, 212-214, 218
Prochulski W., 10, 258
Prodikos z Kos, 59
Protagoras z Abdery, 52-56,
58, 59, 79, 88, 89, 91,
100, 261
R
Reale G., 46, 69, 146, 148,
278
Rist J., 130, 140-145
S
Safona z Lesbos, 43, 130
305
Indeks osobowy
Scott R., 31, 87, 244
Semonides z Amargos, 43
Sextus Empiryk, 54, 214
Siemienski L., 25, 137
Simonides z Kos, 47, 123
Sinko T., 25
SiwekR, 171
Snell B., 22, 39, 40, 47
Sofokles, 33, 49, 50, 214
Sokrates, 14, 17, 19, 52, 53,
56, 57, 59, 60, 63, 67,
68-74, 79, 80, 83, 85-92,
98-104, 108, 111-113,
115-117, 119, 121, 124-
-128, 133-136, 140, 142,
151, 152, 167, 182, 215,
239, 255, 263, 272
Solon z Aten, 38, 41, 43-46,
49
Stefanski W., 91
Stenzel J., 104, 288
Stepieri K., 225
T
Tales z Miletu, 12, 14, 46, 51,
54, 55, 69, 252, 270
Tarasiewicz P., 11, 16
Tatarkiewicz W.,
Temistokles z Aten, 136, 137
Tomasz z Akwinu, 7, 10, 19,
78, 171, 229, 241, 286
Tucydydes (Tukidydes)
z Aten, 214
Tyrtajos (Tyrteusz), 33-35,
41
V
Vernant J. P., 251
Vlas tos G., 65, 199
W
Wagner J., 253
Wehrli R, 60, 61, 63, 117
West M. L., 38, 42, 118
Witte B., 55, 66, 74, 85, 86
Witwicki W., 15, 34, 61, 69,
70, 83, 86, 88, 98, 110,
187
Wojtarowicz T., 13
Wröblewski W., 22, 30, 39,
52-58, 63, 64, 66-68, 108
Z
Zalewski S., 51, 254
Zdybicka Z., 78, 251, 254
Zeller E., 253, 255
Zielinski E. I., 46, 146
Zwolski E., 14, 92, 189
his work contributes to the understanding of areh
the virtue which is a way of the man’s fulfillment in
individual life (in cognitive, appetitive, creative and reli-
gious fields) which emerges from the writings of two great-
est philosophers of antiquity—those of Plato and Aristotle,
who created intellectual bases of the Western civilization.
The issue of virtue as a way of the man’s fulfillment
appears in the existential eveiyday life of a man who soon-
er or later asks himself following questions: Who am I? Am
I the one who is already fulfilled, perfect, actualized?
Whom can I become? What is the purpose of my exis-
tence? The fact of human physical, mental and intellectu-
al development, which is commonly observed, raises the
question of whether or not there should be a place also for
the moral development of the man. This leads to questions
about the way in which the man becomes good and about
the perfectness of human life. As a potential being, the
man is capable of developing differently. It is impossible
then to understand the man without reference to his
goal—self-fulfillment which is called happiness. The way
to achieve this is to acquire skills—virtues. And the ques-
tions of virtues’ nature and final shape found their solu-
tions already in the texts of ancient Greeks, especially the
philosophers mentioned above. By analyzing respective
writings of Plato and Aristotle, the author tries to show a
299
Summary
journey of research which was made by them in search of
answers about the final shape of “bestness” (because this
is the etymological meaning of the word arete) in respec-
tive fields of life of the individual human being, i.e., intel-
lectual-cognitive, volitional-appetitive, creative and reli-
gious fields.
The first chapter of the book provides an overview of
pre-Platonian history of the emergence of major cultural
contexts of arete which was supposed to introduce rather
than settle the whole issue. That was accomplished by
highlighting the issue and indicating basic meanings
which were associated with the term arete.
The second chapter is devoted to the role of arete in the
cognitive domain. The basic problem associated with the
philosophy of Plato was the possibility to identify knowl-
edge and arete which occurs as if in two forms: the folk
form based on valid (true) opinions, and the true and per-
fect form available in principle to philosophers who know
the principle of all being and good: the Idea of Good.
According to Aristotle, the man has no ready-made ideas
(cognitive forms) given to him from above, but he has to
work them out of the objects of sense cognition in the
process of abstraction. Theoretical and intellectual life is
not enough, however, to properly guide the action, hence
there is a place for two other kinds of knowledge: the prac-
tical knowledge assigned to action, and the creative knowl-
edge assigned to production.
The third chapter presents the role of arete in the
appetitive field. For Plato, the appetitive life ceases to be a
problem only after reaching a perfect arete. Until that hap-
pens, the soul appears as threefold in its nature by having
three activity centers in itself: intelligent, emotional and
appetitive centers which are to be mutually adjust and
harmonize under the guidance of reason. For Aristotle, the
unity of man is an ontological unity, while the plurality of
man manifests itself in functions which are performed and
300
In the Pursuit of Happiness. In the Footsteps of Plato s and Aristotle s Axetology
which indicate ontological potentiality of man. Therefore,
the man must have appetitive life addressed to different
kinds of good which improve him differently by developing
his potentials. These goods create a hierarchy on the basis
of the assignment of telic character: one to another as
means to the goal and in relation to human faculties as
lower or higher (more perfect) goals. Human arete will
therefore consist in selecting appropriate goods and the
corresponding activity of appetitive faculties whereby
human activity takes place as well as wisdom and pru-
dence are guaranteed.
The fourth chapter shows the relationship between
arete and art. Plato saw the essence of art in imitating,
hence the object imitated was the criterion of the rightness
or goodness of art. The benchmark of true art is Demiurge
who had to imitate Ideas and “embody’ them in matter by
introducing order and harmony which exist in the world of
ideas. The philosopher who sees the ideas and introduces
the divine order which is present in them into himself and
into the country is the ideal of real man and ruler. For
Aristotle, arete and art are two distinct types of human
activity. Since none of the ideas are given a priori, the
artist must work them out for himself. This is not, howev-
er, an entirely arbitrary creation. Though art is an imita-
tion of nature, it is not as easy as copying things perceived
in the world, but it requires reading the telic (or generally
rational) order of nature and producing objects so that
their behavior is similar to that existing in nature. The
sense of art consists in filling the gaps left by nature, and
the task of art is to deliver tools and means for good
action, i.e., aligned with arete.
The fifth chapter examines the role of religion in human
arete. For both Plato and Aristotle, religion or religious
attitude toward God (gods) turns out to be a precondition
of arete. For this reason, both of them quite carefully
sought to determine the nature of God and His relation to
301
Summary
the world, and against this background to determine the
proper reference of man to divine reality. They reached
beyond mythical and poetic layers of the official state reli-
gion in order to deepen it and give rational character to
religious attitudes.
|
| any_adam_object | 1 |
| author | Pańpuch, Zbigniew 1968- |
| author_GND | (DE-588)1156574137 |
| author_facet | Pańpuch, Zbigniew 1968- |
| author_role | aut |
| author_sort | Pańpuch, Zbigniew 1968- |
| author_variant | z p zp |
| building | Verbundindex |
| bvnumber | BV044910151 |
| ctrlnum | (OCoLC)1032683846 (DE-599)BVBBV044910151 |
| format | Book |
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| id | DE-604.BV044910151 |
| illustrated | Not Illustrated |
| indexdate | 2024-07-10T08:04:30Z |
| institution | BVB |
| isbn | 9788360144763 9788380610163 |
| language | Polish |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-030303705 |
| oclc_num | 1032683846 |
| open_access_boolean | |
| owner | DE-12 |
| owner_facet | DE-12 |
| physical | 330, [1] Seiten |
| publishDate | 2015 |
| publishDateSearch | 2015 |
| publishDateSort | 2015 |
| publisher | Polskie Towarzystwo Tomasza z Akwinu |
| record_format | marc |
| series2 | Scripta Philosophiae Classicae |
| spelling | Pańpuch, Zbigniew 1968- Verfasser (DE-588)1156574137 aut W poszukiwaniu szczęścia śladami aretologii Platona i Arystotelesa = In the pursuit of happiness Zbigniew Pańpuch In the pursuit of happiness Lublin Polskie Towarzystwo Tomasza z Akwinu 2015 Lublin Wydawnictwo KUL 2015 330, [1] Seiten txt rdacontent n rdamedia nc rdacarrier Scripta Philosophiae Classicae Inhaltsverzeichnis und Zusammenfassung in englischer Sprache Plato v427-v347 (DE-588)118594893 gnd rswk-swf Aristoteles v384-v322 (DE-588)118650130 gnd rswk-swf Glück (DE-588)4021325-0 gnd rswk-swf Plato / (427-347 a.C.) / etyka Aristoteles / (384-322 a.C.) / etyka Aristoteles / (384-322 a.C.) Plato / (427-347 a.C.) Szczęście / filozofia / historia / Grecja / 5-4 w. p.n.e 500-401 p.n.e 400-301 p.n.e Plato v427-v347 (DE-588)118594893 p Aristoteles v384-v322 (DE-588)118650130 p Glück (DE-588)4021325-0 s DE-604 Polskie Towarzystwo Tomasza z Akwinu pbl Katolicki Uniwersytet Lubelski Jana Pawła II. Wydawnictwo pbl Digitalisierung BSB München 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=030303705&sequence=000007&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB München 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=030303705&sequence=000008&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB München 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=030303705&sequence=000009&line_number=0003&func_code=DB_RECORDS&service_type=MEDIA Literaturverzeichnis Digitalisierung BSB München 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=030303705&sequence=000010&line_number=0004&func_code=DB_RECORDS&service_type=MEDIA Register // Sachregister Digitalisierung BSB München 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=030303705&sequence=000011&line_number=0005&func_code=DB_RECORDS&service_type=MEDIA Register // Personenregister Digitalisierung BSB München 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=030303705&sequence=000012&line_number=0006&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Pańpuch, Zbigniew 1968- W poszukiwaniu szczęścia śladami aretologii Platona i Arystotelesa = In the pursuit of happiness Plato v427-v347 (DE-588)118594893 gnd Aristoteles v384-v322 (DE-588)118650130 gnd Glück (DE-588)4021325-0 gnd |
| subject_GND | (DE-588)118594893 (DE-588)118650130 (DE-588)4021325-0 |
| title | W poszukiwaniu szczęścia śladami aretologii Platona i Arystotelesa = In the pursuit of happiness |
| title_alt | In the pursuit of happiness |
| title_auth | W poszukiwaniu szczęścia śladami aretologii Platona i Arystotelesa = In the pursuit of happiness |
| title_exact_search | W poszukiwaniu szczęścia śladami aretologii Platona i Arystotelesa = In the pursuit of happiness |
| title_full | W poszukiwaniu szczęścia śladami aretologii Platona i Arystotelesa = In the pursuit of happiness Zbigniew Pańpuch |
| title_fullStr | W poszukiwaniu szczęścia śladami aretologii Platona i Arystotelesa = In the pursuit of happiness Zbigniew Pańpuch |
| title_full_unstemmed | W poszukiwaniu szczęścia śladami aretologii Platona i Arystotelesa = In the pursuit of happiness Zbigniew Pańpuch |
| title_short | W poszukiwaniu szczęścia |
| title_sort | w poszukiwaniu szczescia sladami aretologii platona i arystotelesa in the pursuit of happiness |
| title_sub | śladami aretologii Platona i Arystotelesa = In the pursuit of happiness |
| topic | Plato v427-v347 (DE-588)118594893 gnd Aristoteles v384-v322 (DE-588)118650130 gnd Glück (DE-588)4021325-0 gnd |
| topic_facet | Plato v427-v347 Aristoteles v384-v322 Glück |
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