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
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
