This paper aims, first of all, to examine the two fundamental treatments of the complex and very broad notion of chrematistikd （money-making） and its links with the notion of oikonomia （economics）, outlining a fun...This paper aims, first of all, to examine the two fundamental treatments of the complex and very broad notion of chrematistikd （money-making） and its links with the notion of oikonomia （economics）, outlining a fundamental division between natural and unnatural art of money-making. The two different arts of money-making are based on two very different psychological attitudes： in the first case, desire is channeled, managed, and organized by practical wisdom with a view to a further end; in the second case, desire is an end unto itself, insatiable, boundless and contrary to the commands of practical wisdom. Only in the first case there is a ＂true wealth＂, that is a wealth oriented toward a good life that constitutes the end （telos） and the limit （peras） of the wealth itself. The conclusion is that, for the Stagirite, wealth is not an evil, nor, in itself, is the pursuit of wealth, that is, the art of money-making, because if it is rightly organized and oriented in function of the end, it constitutes the conditio sine qua non of a life that is good, ordered and happy for the individual and for the city展开更多
This paper is concerned with Aristotle＇s theory of habituation, focusing on the following three issues： （1） the relation between habit and reason, （2） human nature and habituation, and （3） the roles of family ...This paper is concerned with Aristotle＇s theory of habituation, focusing on the following three issues： （1） the relation between habit and reason, （2） human nature and habituation, and （3） the roles of family and politics in habituation. Aristotle＇s theory of habituation has been a topic of interest recently. Yet so far, most debates about this topic are about the first issue. This paper will bring in the second and the third issues, in order to provide a complete picture of the theory. To be more specific, the paper seeks to better understand the following three claims of Aristotle, corresponding to the three issues mentioned above： （1） ＂We become just by doing just acts, temperate by doing temperate acts, brave by doing brave acts＂ （NE 1103a34-bl）1. （2） ＂We are adapted by nature to receive virtues, and are made perfect by habit＂ （teleuioumenois de dia tou ethous） （1103a25-26）. （3） ＂One＇s own good cannot exist without household management, nor without a form of government＂ （1142a9-11）.展开更多
Legal practice comprises the normative activities of constructing and maintaining social order with the aim of achieving equity and justice. In terms of content, it can be divided into three categories： intellectual ...Legal practice comprises the normative activities of constructing and maintaining social order with the aim of achieving equity and justice. In terms of content, it can be divided into three categories： intellectual legal practice, normative legal practice, and applied legal practice. As an important factor supporting legal practice, legal theory has a complex interactive relationship with legal practice. The effect of legal theory on legal practice is realized through the intermediary, carrier and bridging functions of the rationality, wisdom and ideas of legal practice. Developing the concept of the ideal legal life is the inherent mission and method of legal practice thought.展开更多
文摘This paper aims, first of all, to examine the two fundamental treatments of the complex and very broad notion of chrematistikd （money-making） and its links with the notion of oikonomia （economics）, outlining a fundamental division between natural and unnatural art of money-making. The two different arts of money-making are based on two very different psychological attitudes： in the first case, desire is channeled, managed, and organized by practical wisdom with a view to a further end; in the second case, desire is an end unto itself, insatiable, boundless and contrary to the commands of practical wisdom. Only in the first case there is a ＂true wealth＂, that is a wealth oriented toward a good life that constitutes the end （telos） and the limit （peras） of the wealth itself. The conclusion is that, for the Stagirite, wealth is not an evil, nor, in itself, is the pursuit of wealth, that is, the art of money-making, because if it is rightly organized and oriented in function of the end, it constitutes the conditio sine qua non of a life that is good, ordered and happy for the individual and for the city
文摘This paper is concerned with Aristotle＇s theory of habituation, focusing on the following three issues： （1） the relation between habit and reason, （2） human nature and habituation, and （3） the roles of family and politics in habituation. Aristotle＇s theory of habituation has been a topic of interest recently. Yet so far, most debates about this topic are about the first issue. This paper will bring in the second and the third issues, in order to provide a complete picture of the theory. To be more specific, the paper seeks to better understand the following three claims of Aristotle, corresponding to the three issues mentioned above： （1） ＂We become just by doing just acts, temperate by doing temperate acts, brave by doing brave acts＂ （NE 1103a34-bl）1. （2） ＂We are adapted by nature to receive virtues, and are made perfect by habit＂ （teleuioumenois de dia tou ethous） （1103a25-26）. （3） ＂One＇s own good cannot exist without household management, nor without a form of government＂ （1142a9-11）.
基金financed by "The 211 Project Program""The 985 Project Program" of Jilin Universityby the Center of Cooperative Innovation for Judicial Civilization
文摘Legal practice comprises the normative activities of constructing and maintaining social order with the aim of achieving equity and justice. In terms of content, it can be divided into three categories： intellectual legal practice, normative legal practice, and applied legal practice. As an important factor supporting legal practice, legal theory has a complex interactive relationship with legal practice. The effect of legal theory on legal practice is realized through the intermediary, carrier and bridging functions of the rationality, wisdom and ideas of legal practice. Developing the concept of the ideal legal life is the inherent mission and method of legal practice thought.
