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| 概要 |
I have tried to read Ar.'s NE taking two directions. One is the way from his theory of practical reasoning, the other from his original question of what human goodness is. Ar.'s major concern about pr...actical reasoning is the subjective identification of an action by an agent that is to be described in the form of a practical syllogism. "One premise is of the good, the other of the possible". "The good" is each person's favourite energeia, and he sees "the possible" condition for realising his goodness under his present circumstances. This interpretation is based on my study on Ar.'s famous distinction between energeia and kinesis. Around each person's identification there becomes, so to speak, a dialeletike about his action, which is to aim at the goodness of the good man, ho spoudaios, ho phronimos. On the other hand I have tried to cope with the traditional problem of the relationship between praxis and theoria in NE X, 7-8 by stretching the sense of nous. If we can understand it meaning both practical and theoretical reason of the good man as in book IX, a possibility of resolution will open. Both in books IX and X the statement "Each man is his nous" is shown as a leading principle of the philia and eudaimonia arguments. And this nous is the reason of the good man. The good man in NE plays the role of measure or criterion of truth in people's judgments about agatha, kala, hedea and timia. To put it more precisely, the good man does not judge the truth of those things but what the good man judges is the truth of them. `The good man, the measure', first implicitly implied in the ergon argument in I,7, and explicitly stated in III,4, appears in almost all topics of NE such as theories of practical reasoning, love, pleasure and happiness. Several points in those arguments are analysed in this paper. `The good man, the measure' is Ar.'s answer to Protagoras' thesis, "Man is the measure".続きを見る
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