Skip to main content Accessibility help
×
Home
Aquinas and the <I>Nicomachean Ethics</I>
  • Cited by 6
  • Export citation
  • Recommend to librarian
  • Buy the print book

Book description

Aristotle's Nicomachean Ethics is the text which had the single greatest influence on Aquinas's ethical writings, and the historical and philosophical value of Aquinas's appropriation of this text provokes lively debate. In this volume of new essays, thirteen distinguished scholars explore how Aquinas receives, expands on and transforms Aristotle's insights about the attainability of happiness, the scope of moral virtue, the foundation of morality and the nature of pleasure. They examine Aquinas's commentary on the Ethics and his theological writings, above all the Summa theologiae. Their essays show Aquinas to be a highly perceptive interpreter, but one who also brings certain presuppositions to the Ethics and alters key Aristotelian notions for his own purposes. The result is a rich and nuanced picture of Aquinas's relation to Aristotle that will be of interest to readers in moral philosophy, Aquinas studies, the history of theology and the history of philosophy.

Reviews

'… ideal for readers who wish to know what distinctively philosophical contributions Aquinas made to ethics … the authors bring together many sources and insights, sorting out what had been a messy debate. The result is perhaps the best book in print on Aquinas the moral philosopher, as opposed to Aquinas the moral theologian.'

C. J. Wolfe Source: Claremont Review of Books

'Whether the reader has newly begun his study of Aquinas’s ethics, or is an established scholar in the field, both should find this collection a valuable addition to the current literature.'

Tina Baceski Source: International Philosophical Quarterly

'The group assembled here includes some outstanding scholars who write with commendable clarity. As a consequence, even readers who have studied Aquinas in detail are likely to benefit from new insights.'

Andrew Pinsent Source: Notre Dame Philosophical Reviews

'The volume is well-edited, well-conceived, and well-executed … It will be useful for scholars of Aquinas and Aristotle but the philosophical focus, in addition to the exegetical one, should rightly attract other scholars as well.'

W. Scott Cleveland Source: Journal of Moral Philosophy

Refine List

Actions for selected content:

Select all | Deselect all
  • View selected items
  • Export citations
  • Download PDF (zip)
  • Save to Kindle
  • Save to Dropbox
  • Save to Google Drive

Save Search

You can save your searches here and later view and run them again in "My saved searches".

Please provide a title, maximum of 40 characters.
×

Contents

  • Chapter Ten - Prudence and practical principles
    pp 165-183
  • View abstract

    Summary

    The ethics of Thomas Aquinas should be counted among the most fruitful and influential approaches to moral philosophy. It is often seen as the medieval counterpart to the towering achievements of ancient and modern ethics produced by thinkers like Aristotle and Immanuel Kant. This chapter provides a rough sketch of Aristotle's influence on Aquinas's ethics. It provides views on Aquinas's commentary on the Nicomachean Ethics (EN), the Sententia libri Ethicorum. Aquinas's views on the will imply that the systematic structure of his action theory and ethics differs from Aristotle's in an important respect. Aquinas does not merely assume that the will, as a rational appetite, is a distinct power of the soul. For Aquinas, the most fundamental action of a human being is the internal act of the will, which is completed when the will accepts one course of action proposed by reason (Perkams).
  • Chapter Eleven - Aquinas on incontinence and psychological weakness
    pp 184-202
  • View abstract

    Summary

    Aquinas, as a good historian, reads the text of the Ethics closely and tries to work out Aristotle's intention, from the context and from other works. Aquinas's efforts to reconcile his interpretation of the chapter of the EN with his other views about Aristotle require us to understand "rational by participation" in two ways. Once we think more carefully about what historical accuracy might properly involve, we can see why it would be unreasonable to avoid philosophical judgments, and why it might be quite appropriate to rely on one's own philosophical judgment in the exposition of Aristotle. The question should not be about whether interpreters argue on the basis of their philosophical judgment, but about whether their judgment contributes to the understanding of Aristotle's intentions or of his achievement. If we want to reach a historically accurate account of Aristotle, we ought not to ignore Aquinas's contributions to this goal.
  • Chapter Twelve - Philia and Caritas
    pp 203-219
  • Some aspects of Aquinas's reception of Aristotle's theory of friendship
  • View abstract

    Summary

    This chapter principally considers the scheme of the cardinal virtues in ST 2-2, which Aquinas developed in order to organize comprehensively the subject matter of ethics. It discusses key differences in ethical method between Aristotle and Aquinas Aquinas develops Aristotle's ethical theory in the EN by resolving difficulties inherent in the EN, drawing on principles taken from Aristotle to do so. He does so as part of a project that he regards as primarily speculative, accounting for the truth of things, and not merely practical, aiming at the good. Ethical theory, if it is true, must have a formal structure, consistent with the best contemporary accounts of the world, and that admits of being more deeply articulated as investigation proceeds and deepens. Aquinas's virtue ethics has a clever, deep, and compelling rational structure. Its claim to truth depends crucially on the claims to truth of Aristotelian natural philosophy and metaphysics.
  • Chapter Thirteen - Pleasure, a supervenient end
    pp 220-238
  • View abstract

    Summary

    Without doubt happiness is the central concept on which ancient moral philosophy was found. Christian authors' approach to philosophy is very much shaped by their understanding of happiness. The author first sketches out the basic characteristics of Aristotelian happiness. Afterwards, he briefly examines Albert the Great's commentaries on the EN. Aquinas's interpretation of Aristotelian happiness in his own commentary, the Sententia Libri Ethicorum(SLE), can be understood at least partly as a critical reaction to the highly influential reading of his teacher. The author outlines Aquinas's understanding of happiness, starting from his commentary and proceeding to the theological works. This enable to finally evaluate the way in which Aquinas's theological background shaped his reading of Aristotelian eudaimonia. Aristotle generally sticks to the idea that virtuous activity is the essential and constitutive part of happiness.
  • Chapter Fourteen - Aristotle, Aquinas, Anscombe, and the new virtue ethics
    pp 239-257
  • View abstract

    Summary

    Aquinas's interpretation of EN 3.1-5 reveals from the outset a special interest in "choice". He states explicitly that Aristotle's definition of virtue as a "habit issuing in choices" requires a special treatment. The other main concepts discussed in 3.1-5, "the voluntary" and "the will" are in Aquinas's view connected with choice. Since choice is an interior act of the will, it is free in the sense of not being necessitated by any factor outside human reason, and cannot be impeded from taking place. It is thus the act about whose freedom there can never be any doubt. Aquinas's concept of will is not confined to simply positing a "rational appetite". By integrating an Augustinian concept of interior freedom and Aristotelian philosophy of nature, Aquinas is able not only to affirm that the will is open to alternative courses of action but to interpret this as a natural phenomenon.
  • Bibliography
    pp 258-272
  • View abstract

    Summary

    The author shows that Aquinas's commentary interprets Aristotle's remark about the destruction of virtue correctly. The author discusses Aquinas's concept of the will as a capacity for free choice: a notion central to his conviction that people can lose their virtue. The author considers two parts of his Ethics commentary where Aquinas clearly injects his own opinion: that virtues divide into principal and merely secondary virtues, and that disposition is something we exercise when we will. Aquinas's conviction that virtuous people can lose their virtue through moral backsliding carries with it a more cheering corollary: with enough time and effort, vicious people can improve. In both cases the individual's power of free choice gives her the capacity to change her character. As Aquinas's ethical theory denies that anyone on earth is infallibly virtuous, so it denies that anyone on earth is incurably vicious.

Bibliography

Primary Sources

Albert the Great (1890–99). B. Alberti Magni Ratisbonensis episcopi, Ordinis Praedicatorum, Opera omnia, ed. A. Borgnet. 38 vols. Paris: Vivès.
Aquinas (1951–). Alberti Magni Opera omnia, ed. B. Geyeret al. Münster: Aschendorff (Editio Coloniensis).
Aquinas (1852–73). Sancti Thomae Aquinatis, Doctoris Angelici, Ordinis Praedicatorum Opera omnia, ad fidem optimarum editionum accurate recognita. 25 vols. Parma: Typis Petri Fiaccadori. Repr. New York: Musurgia, 1948–50.
Aquinas (1882–). Opera omnia, iussu Leonis XIII edita cura et studio Fratrum Praedicatorum. Rome.
Aquinas (1929–47). Scriptum super libros Sententiarum magistri Petri Lombardi Episcopi Parisiensis, ed. P. F. Mandonnet (vols. 1–2) and M. F. Moos (vols. 3–4). Paris: Lethielleux.
Aquinas (1941). Summa theologiae, cura et studio Instituti Studiorum Medievalium Ottaviensis. Ottawa: Garden City Press.
Aquinas (1947–48). Summa theologica. Translated by the Fathers of the English Dominican Province. New York: Benziger Bros. Repr. Scotts Valley, ca: NovAntiqua, 2008–.
Aquinas (1950). In librum Beati Dionysii De divinis nominibus expositio, ed. C. Pera, P. Caramello, and C. Mazzantini. Rome and Turin: Marietti.
Aquinas (1953). Super Epistolas S. Pauli lectura, vol. 1, Super Epistolam ad Romanos lectura, ed. R. Cai. 8th edn. Turin and Rome: Marietti.
Aquinas (1964–80). Summa theologiae. Latin and English. Translated by the Fathers of the English Dominican Province. 61 vols. New York: McGraw-Hill.
Aquinas (1965). Quaestiones disputatae, ed. P. Bazzi, M. Calcaterra, T. S. Centi, E. Odetto, and P. M. Pession. 2 vols. 10th edn. Turin and Rome: Marietti.
Aquinas (1981). Summa Theologica. Translated by Fathers of the English Dominican Province. Westminster,md: Christian Classics.
Aquinas (1993). Commentary on Aristotle's Nicomachean Ethics. Translated by C. J. Litzinger. Notre Dame, in: Dumb Ox Books.
Aquinas (1999). Disputed Questions on Virtue. Translated by R. McInerny. South Bend, in: St. Augustine's Press.
Aristoteles Latinus (1972–74). Ethica Nicomachea, ed. R. A. Gauthier. 5 vols. Aristoteles Latinus 26/1–3. Leiden: Brill; Brussels: Desclée de Brouwer.
Aristoteles Latinus (1976). Metaphysica. Translatio Anonyma sive “Media,  ed. G. Vuillemin-Diem. Aristoteles Latinus 25/2. Leiden: Brill.
Aristoteles Latinus (1995). Metaphysica. Recensio et Translatio Guillelmi de Moerbeka, ed. G. Vuillemin-Diem. Aristoteles Latinus 25/3.2. Leiden, New York, and Cologne: Brill.
Aristotle (1967). Nikomachische Ethik. Übersetzt und kommentiert von Franz Dirlmeier. Berlin: Akademie Verlag.
Aristoteles Latinus (1980). Nicomachean Ethics. Translated by D. Ross, revised by J. L. Ackrill and J. O. Urmson. Oxford: Oxford University Press.
Aristoteles Latinus (1999). Nicomachean Ethics. Translated, with introduction, notes, and glossary, by T. H. Irwin. 2nd edn. Indianapolis, in and Cambridge: Hackett.
Aristoteles Latinus (2002). Nicomachean Ethics. Translation (with historical introduction) by C. Rowe; philosophical introduction and commentary by S. Broadie. Oxford and New York: Oxford University Press.
Aspasius (1889). Aspasii in Ethica Nicomachea quae supersunt commentaria, ed. G. Heylbut. Commentaria in Aristotelem Graeca 19,1. Berlin: G. Reimer.
Augustine (1900). De mendacio, ed. J. Zycha, 411–66. Corpus Scriptorum Ecclesiasticorum Latinorum 41. Prague and Vienna: F. Tempsky; Leipzig: G. Freytag.
Aristoteles Latinus (1955). De ciuitate Dei librixx, ed. B. Dombart and A. Kalb. 2 vols. Corpus Christianorum Series Latina 47–48. Turnhout: Brepols.
Aristoteles Latinus (1960). The Confessions of St. Augustine. Translated with an introduction and notes by J. K. Ryan. Garden City, N.Y.: Image Books.
Aristoteles Latinus (1962). De doctrina christiana, libri iv, ed. J. Martin. Corpus Christianorum Series Latina 32. Turnhout: Brepols.
Aristoteles Latinus (1969). Enchiridion ad Laurentium de fide et spe et caritate, ed. E. Evans, 21–114. Corpus Christianorum Series Latina 46. Turnhout: Brepols.
Aristoteles Latinus (1970). De libro arbitrio, ed. William Green. Corpus Christianorum Series Latina 29. Turnhout: Brepols.
Aristoteles Latinus (1984). Retractationes, ed. A. Mutzenbecher. Corpus Christianorum Series Latina 57. Turnhout: Brepols.
Aristoteles Latinus (1998). De civitate dei. Translated by R. W. Dyson. Cambridge: Cambridge University Press.
Averroes (1953). Commentarium magnum in Aristotelis De anima libros, ed. F. Stuart Crawford. Cambridge, ma: The Mediaeval Academy of America.
Avicenna (1977–80). Liber de philosophia prima sive scientia divina, ed. S. Van Riet. 2 vols. Avicenna Latinus 3–4. Leuven: Peeters; Leiden: Brill.
Cicero, Marcus Tullius (1977). Rhetorici libri duo qui vocantur de inventione, ed. E. Strobel. Stuttgart: Teubner. Repr. of the 1905 edn.
Eustratius (1892). Eustratii et Michaelis et anonyma in Ethica Nicomachea commentaria, ed. G. Heylbut, 1–121 and 256–406. Commentaria in Aristotelem Graeca 20. Berlin: G. Reimer.
Heliodorus (1889). Heliodori in Ethica Nicomachea Paraphrasis, ed. G. Heylbut. Commentaria in Aristotelem Graeca 19,2. Berlin: G. Reimer.
John Duns Scotus ( 1950–). Doctoris subtilis et mariani Ioannis Duns Scoti Ordinis Fratrum Minorum Opera omnia, ed. C. Balićet al. Rome: Typis Vaticanis. (Editio Vaticana).
John Duns Scotus ( (1997–2006). Opera Philosophica, ed. G. J. Etzkorn, T. B. Noone, et al. 5 vols. St. Bonaventure, N.Y.: Franciscan Institute; Washington, dc: The Catholic University of America Press.
Nemesius (1975). De natura hominis: Traduction de Burgundio de Pise, ed. G. Verbeke and J. R. Moncho. Leiden: Brill.
Peter Lombard (1971–81). Sententiae in IV libris distinctae. 2 vols. 3rd edn. Spicilegium Bonaventurianum 4–5. Grottaferrata, Rome: Editiones Collegii S. Bonaventurae Ad Claras Aquas.
Philip the Chancellor (1985). Philippi Cancellarii Parisiensis Summa de bono, ed. N. Wicki. 2 vols. Bern: Editiones Francke.
Plato (1967). Platonis Opera, ed. J. Burnet. 5 vols. Oxford: Clarendon Press.
Pseudo-Dionysius (1990). De divinis nominibus, ed. B. R. Suchla. Berlin and New York: Walter de Gruyter.

Secondary Sources

Adams, D. (1991). Aquinas on Aristotle on happiness. Medieval Philosophy and Theology, 1: 98–118.
Adams, R. M. (2006). A Theory of Virtue: Excellence in Being for the Good. Oxford: Oxford University Press.
Anagnostopoulos, G. (1994). Aristotle on the Goals and Exactness of Ethics. Berkeley, ca: University of California Press.
Anscombe, G. E. M. (1958). Modern moral philosophy. Philosophy, 33: 1–19. Repr. in The Collected Philosophical Papers of G. E. M. Anscombe, vol. 3, Ethics, Religion and Politics, 26–42. Minneapolis, mn: University of Minnesota Press, 1981.
Anscombe, G. E. M. (1979). Under a description. Nous, 13: 219–33.
Anscombe, G. E. M. (1982). Action, intention, and “double effect.”Proceedings of the American Catholic Philosophical Association, 56: 12–25. Repr. in Human Life, Action, and Ethics: Essays by G. E. M. Anscombe, ed. M. Geach and L. Gormally, 207–26. Exeter, UK; Charlottesville, va: Imprint Academic, 2005.
Anscombe, G. E. M. (1995). Practical inference. In Virtues and Reasons: Philippa Foot and Moral Theory, ed. R. Hursthouse, G. Lawrence, and W. Quinn, 1–34. Oxford: Clarendon Press.
Anscombe, G. E. M. (2000). Intention. Cambridge, ma: Harvard University Press.
Anscombe, G. E. M. (2008). The moral environment of the child. In Faith in a Hard Ground: Essays on Religion, Philosophy and Ethics by G. E. M. Anscombe, ed. M. Geach and L. Gormally, 224–33. Exeter, UK; Charlottesville, va: Imprint Academic.
Aubenque, P. (1995). The twofold natural foundation of justice according to Aristotle. In Aristotle and Moral Realism, ed. R. Heinaman, 35–47. Boulder,co: Westview Press.
Baldwin, J. W. (1959). Medieval Theories of the Just Price: Romanists, Canonists and Theologians in the Twelfth and Thirteenth Centuries. Philadelphia, pa: Transactions of the American Philosophical Society.
Barnes, J. (1981). Aristotle and the methods of ethics. Revue Internationale de la Philosophie, 34: 490–511.
Barnwell, M. (2010). Aquinas's two different accounts of akrasia. American Catholic Philosophical Quarterly, 84: 49–67.
Bejczy, I., ed. (2008). Virtue Ethics in the Middle Ages: Commentaries on Aristotle's Nicomachean Ethics, 1200–1500. Leiden and Boston, ma: Brill.
Bennett, J. (1974). Kant's Dialectic. Cambridge: Cambridge University Press.
Blanchette, O. (1994). The logic of perfection in Aquinas. In Thomas Aquinas and His Legacy, ed. D. M. Gallagher, 107–30. Washington, dc: The Catholic University of America Press.
Bossi de Kirchner, B. (1986). Aquinas as an interpreter of Aristotle on the end of human life. The Review of Metaphysics, 40: 41–54.
Bostock, D. (1994). Aristotle, Metaphysics: Books Z and H. Translated with a commentary. Oxford: Clarendon Press.
Bostock, D. (2000). Aristotle's Ethics. Oxford: Oxford University Press.
Bourke, V. J. (1974). The Nicomachean Ethics and Thomas Aquinas. In St. Thomas Aquinas 1274–1974 Commemorative Studies, ed. A. Maurer, 1: 239–59. Toronto: Pontifical Institute of Mediaeval Studies.
Bowlin, J. (1999). Contingency and Fortune in Aquinas's Ethics. Cambridge: Cambridge University Press.
Boyle, M.Additive theories of rationality. Manuscript. Essentially rational animals. Manuscript.
Boyle, M. and Lavin, D. (2010). Goodness and desire. In Desire, Practical Reason, and the Good, ed. S. Tennenbaum, 161–201. Oxford: Oxford University Press.
Bradley, D. J. M. (1997). Aquinas on the Twofold Human Good: Reason and Human Happiness in Aquinas's Moral Science. Washington, dc: The Catholic University of America Press.
Bradley, D. J. M. (2008). Thomas Aquinas on weakness of the will. In Weakness of Will from Plato to the Present, ed. T. Hoffmann, 82–114. Washington, dc: The Catholic University of America Press.
Broadie, S. (1991). Ethics with Aristotle. New York and Oxford: Oxford University Press.
Brochard, V. (2009). The theory of pleasure according to Epicurus. Interpretation, 37: 47–83.
Brock, S. L. (1998). Action and Conduct: Thomas Aquinas and the Theory of Action. Edinburgh: T&T Clark.
Burger, R. (2008). Aristotle's Dialogue with Socrates: On the Nicomachean Ethics. Chicago and London: The University of Chicago Press.
Burnet, J. (1900). The Ethics of Aristotle. London: Methuen.
Butera, G. (2006). On reason's control of the passions in Aquinas's theory of temperance. Mediaeval Studies, 68: 133–60.
Caldera, R. T. (1980). Le jugement par inclination chez saint Thomas d’Aquin. Paris: Vrin.
Cates, D. F. (2002). The virtue of temperance (IIa IIae, qq. 141–70). In The Ethics of Aquinas, ed. S. J. Pope, 321–39. Washington, dc: Georgetown University Press.
Celano, A. J. (1986). The understanding of the concept of felicitas in the pre-1250 commentaries on the Ethica Nicomachea. Medioevo, 12: 29–53.
Celano, A. J. (1987). The concept of worldly beatitude in the writings of Thomas Aquinas. Journal of the History of Philosophy, 25: 215–26.
Celano, A. J. (1995). The end of practical wisdom: Ethics as a science in the thirteenth century. Journal of the History of Philosophy, 33: 224–43.
Chenu, M.-D. (1950). Introduction à l’étude de St. Thomas d’Aquin. Paris: Vrin.
Chenu, M.-D. (1964). Toward Understanding Saint Thomas, translated with authorized corrections and bibliographical additions by A. M. Landry and D. Hughes. Chicago: Regnery.
Cooper, J. M. (1997). Plato: Complete Works. Indianapolis, in and Cambridge: Hackett.
Crisp, R. C. (1994). Aristotle's inclusivism. Oxford Studies in Ancient Philosophy, 12: 111–36.
Cunningham, S. B. (2008). Reclaiming Moral Agency: The Moral Philosophy of Albert the Great. Washington, DC: The Catholic University of America Press.
Davidson, D. (1980). Intending. In Essays on Actions and Events, 82–102. Oxford: Clarendon Press.
De Letter, P. (1954). Original sin, privation of original justice. The Thomist, 17: 484–5.
De Young, R. K. (2003). Power made perfect in weakness: Aquinas's transformation of the virtue of courage. Medieval Philosophy and Theology, 11: 147–80.
Dedek, J. F. (1979). Intrinsically evil acts: An historical study of the mind of St. Thomas. The Thomist, 43: 386–413.
Deman, T. (2006). Appendice II: renseignements techniques. In Saint Thomas d’Aquin, Somme théologique: La prudence 2a–2æ, Questions 47–56, translated, with notes and appendices, by T. Deman. 3rd edn, revised by J.-P. Torrell. Paris: Les Éditions du Cerf.
Destrée, P. (2011). Aristotle on responsibility for one's character. In Moral Psychology and Human Action in Aristotle, ed. M. Pakaluk and G. Pearson, 285–318. Oxford: Oxford University Press.
Dewan, L. (1997). St. Thomas, lying, and venial sin. The Thomist, 61: 279–300.
Dewan, L. (2007). St. Thomas and Form as Something Divine in Things. Milwaukee,WI: Marquette University Press.
Di Muzio, G. (2000). Aristotle on improving one's character. Phronesis, 45: 205–19.
Dihle, A. (1982). The Theory of Will in Classical Antiquity. Berkeley,ca: University of California Press.
Doig, J. C. (1993). Aquinas and Jaffa on courage as the ultimate of potency. Tradition and Renewal: Philosophical Essays Commemorating the Centennial of Louvain's Institute of Philosophy, ed. D. Boileau and J. Dick, 2: 13–21. Leuven: Leuven University Press.
Doig, J. C. (2001). Aquinas's Philosophical Commentary on the Ethics: A Historical Perspective.The New Synthese Historical Library 50. Dordrecht, Boston, MA, and London: Kluwer.
Doris, J. M. (2002). Lack of Character: Personality and Moral Behavior. Cambridge: Cambridge University Press.
Durantel, J. (1919). Saint Thomas et le Pseudo-Denis. Paris: Librairie Félix Alcan.
Eardley, P. S. (2003). Thomas Aquinas and Giles of Rome on the will. The Review of Metaphysics, 56: 835–62.
Elders, L. J. (1987). Autour de saint Thomas d’Aquin: recueil d’études sur sa pensée philosophique et théologique, vol. 1, Les commentaires sur les œuvres d’Aristote. Paris: FAC-éditions; Bruges: Tabor.
Elders, L. J. (2009). The Aristotelian commentaries of St. Thomas Aquinas. The Review of Metaphysics, 63: 29–53.
Feingold, L. (2010). The Natural Desire to See God according to St. Thomas Aquinas and His Interpreters. 2nd edn. Faith and Reason: Studies in Catholic Theology and Philosophy. Ave Maria, fl: Sapientia Press of Ave Maria University.
Festugière, A. J. (1936). Aristote, Le Plaisir (Eth. Nic. VII 11–14, x 1–5). Paris: Vrin. Repr. 1960.
Fiasse, G. (2001). Aristotle's φρόνησις: A true grasp of ends as well as means?The Review of Metaphysics, 55: 323–37.
Flannery, K. L. (2008). Anscombe and Aristotle on corrupt minds. Christian Bioethics, 14: 151–64.
Foot, P. (1978). Virtues and vices. In Virtues and Vices and Other Essays in Moral Philosophy, 1–18. Berkeley,ca: University of California Press.
Foot, P. (2003). Moral Dilemmas and Other Topics in Moral Philosophy. Oxford: Clarendon Press.
Ford, A. (2011). Action and generality. In Essays on Anscombe's Intention, ed. A. Ford, J. Hornsby, and F. Stoutland, 76–104. Cambridge, ma: Harvard University Press.
Franceschini, E. (1933). Roberto Grossatesta, vescovo di Lincoln, e le sue traduzioni latine. Venice: C. Ferrari.
Franklin, J. (1983). Mental furniture from the philosophers. Et cetera, 40: 177–91.
Fuchs, M. J. (2011). Die Identität des Freundes: Derrida, Spinoza, Aristoteles. In Memoria – Intellectus – Voluntas. Festschrift für Erwin Schadel, ed. C. Schäfer and U. Voigt, 51–66. Frankfurt am Main: Peter Lang.
Gallagher, D. M. (1996). Desire for beatitude and love of friendship in Thomas Aquinas. Mediaeval Studies, 58: 1–47.
Gallagher, D. M. (1999). Thomas Aquinas on self-love as the basis for love of others. Acta Philosophica, 8: 23–44.
Gauthier, R. A. (1951). Magnanimité: L’idéal de la grandeur dans la philosophie païenne et dans la théologie chrétienne. Bibliothèque thomiste, 28. Paris: Vrin.
Gauthier, R. A. (1954–56). Review of Thomism and Aristotelianism, by H. Jaffa. Bulletin Thomiste, 9: 157–59.
Gauthier, R. A. (1969). Praefatio. In Sancti Thomae de Aquino Opera Omnia, vol. 47, Sententia libri Ethicorum, 1*–275*. Rome.
Gauthier, R. A. (1971). Appendix: Saint Thomas et l’éthique à Nicomaque. In Sancti Thomae de Aquino Opera Omnia, vol. 48, Sententia libri Politicorum / Tabula libri Ethicorum, v–xxv. Rome.
Gauthier, R. A. (1993). Somme contre les gentils: Introduction. Paris: Éditions Universitaires.
Gauthier, R. A. and Jolif, J. Y. (1970). L’éthique à Nicomaque. 4 vols. 2nd edn. Leuven: Publications universitaires; Paris: Béatrice-Nauwelaerts. Repr. Leuven: Peeters (2002).
Geach, M. (2011). Introduction. In From Plato to Wittgenstein: Essays by G. E. M. Anscombe, ed. M. Geach and L. Gormally, xiii–xx. Exeter, UK; Charlottesville,va: Imprint Academic.
Geach, P. (1978). God and the Soul. London: Routledge & Kegan Paul.
Gosling, J. C. B. and Taylor, C. C. W. (1982). The Greeks on Pleasure. Oxford: Clarendon Press.
Grabmann, M. (1926). Die Aristoteleskommentare des heiligen Thomas von Aquin. In Mittelalterliches Geistesleben: Abhandlungen zur Geschichte der Scholastik und Mystik, 266–313. Munich: Max Hueber Verlag.
Grant, A. (1885). The Ethics of Aristotle: Illustrated with Notes and Essays. London: Longmans, Green, & Co.
Gründel, J. (1963). Die Lehre von den Umständen der menschlichen Handlung im Mittelalter. Münster: Aschendorff.
Guindon, R. (1956). Béatitude et théologie morale chez saint Thomas d’Aquin. Origines – Interprétation. Ottawa: Éditions de l'université d’Ottawa.
Hardie, W. F. R. (1965). The final good in Aristotle's ethics. Philosophy, 40: 277–95.
Hardie, W. F. R. (1980). Aristotle's Ethical Theory. 2nd edn. Oxford: Clarendon Press.
Hause, J. (1997). Thomas Aquinas and the voluntarists. Medieval Philosophy and Theology, 6: 167–82.
Hoffmann, T. (2007). Aquinas on the function of moral virtue. American Catholic Philosophical Quarterly, 81: 1–20.
Heinaman, R. E. (1986). Eudaimonia and self-sufficiency. Phronesis, 33: 31–53.
Herdt, J. A. (2008). Putting On Virtue: The Legacy of the Splendid Vices. Chicago: University of Chicago Press.
Hibbs, T. S. (2001). Virtue's Splendor: Wisdom, Prudence and the Human Good. New York: Fordham University Press.
Hoenen, M. J. F. M. (2002). Transzendenz der Einheit: Thomas von Aquin über Liebe und Freundschaft. In Ars und scientia im Mittelalter und in der frühen Neuzeit: Ergebnisse interdisziplinärer Forschung. Georg Wieland zum 65. Geburtstag, ed. Cora Dietl, 125–37. Tübingen: Francke.
Hoffmann, T. (2006). Voluntariness, choice, and will in the Ethics commentaries of Albert the Great and Thomas Aquinas. Documenti e studi sulla tradizione filosofica medievale, 17: 71–92.
Hoffmann, T. (2007). Aquinas and intellectual determinism: The test case of angelic sin. Archiv für Geschichte der Philosophie, 89: 122–56.
Hoffmann, T. (2008). Albert the Great and Thomas Aquinas on magnanimity. In Virtue Ethics in the Middle Ages: Commentaries on Aristotle's Nicomachean Ethics, 1200–1500, ed. I. Bejczy, 101–29. Leiden and Boston,ma: Brill.
Hoffmann, T. (2011). Eutrapelia: The right attitude toward amusement. In Mots médiévaux offerts à Ruedi Imbach, ed. I. Atucha, D. Calma, C. König-Pralong, and I. Zavattero, 267–77. F.I.D.E.M. Textes et études du moyen âge 57. Turnhout: Brepols.
Houser, R. E. (2004). The Cardinal Virtues: Aquinas, Albert, and Philip the Chancellor. Toronto: Pontifical Institute of Medieval Studies.
Hursthouse, R. (1984). Acting and feeling in character: Nicomachean Ethics 3.i. Phronesis, 29: 252–66.
Hursthouse, R. (1999). On Virtue Ethics. Oxford: Oxford University Press.
Imelmann, J. (1864). Observationes criticae in Aristotelis Ethica Nicomachea: Dissertatio inauguralis philologica. Halle: Bernstein.
Irwin, T. H. (1978). First principles in Aristotle's ethics. Midwest Studies in Philosophy, 3: 252–72.
Irwin, T. H. (1988). Aristotle's First Principles. Oxford: Clarendon Press.
Irwin, T. H. (1992). Who discovered the will?Philosophical Perspectives, 6: 453–73.
Irwin, T. H. (2000). Ethics as an inexact science: Aristotle's ambitions for moral theory. In Moral Particularism, ed. B. Hooker and M. O. Little, 100–29. Oxford: Clarendon Press.
Irwin, T. H. (2006). Will, responsibility, and ignorance: Aristotelian accounts of incontinence. In The Problem of Weakness of Will in Medieval Philosophy, ed. T. Hoffmann, J. Müller, and M. Perkams. Leuven: Peeters, 39–58.
Irwin, T. H. (2007). The Development of Ethics: A Historical and Critical Study, vol. 1: From Socrates to the Reformation. Oxford and New York: Oxford University Press.
Irwin, T. H. (2012). Conceptions of happiness in the Nicomachean Ethics. In The Oxford Handbook of Aristotle, ed. C. Shields, 495–528. Oxford: Oxford University Press.
Jaffa, H. V. (1952). Thomism and Aristotelianism: A Study of the Commentary by Thomas Aquinas on the Nicomachean Ethics. Chicago: The University of Chicago Press.
Jedan, C. (2000). Willensfreiheit bei Aristoteles?Göttingen: Vandenhoeck & Rupprecht.
Jenkins, J. (1996). Expositions of the text: Aquinas's Aristotelian commentaries. Medieval Philosophy and Theology, 5: 39–62.
Jordan, M. D. (1991). Thomas Aquinas's disclaimers in the Aristotelian commentaries. In Philosophy and the God of Abraham: Essays in Memory of James A. Weisheipl, OP, ed. J. R. Long, 99–112. Papers in Medieval Studies 12. Toronto: Pontifical Institute of Medieval Studies.
Jordan, M. D. (1992). Aquinas reading Aristotle's Ethics. In Ad Litteram: Authoritative Texts and Their Medieval Readers, ed. M. D. Jordan and K. Emery, Jr., 229–49. Notre Dame,in: University of Notre Dame Press.
Jordan, M. D. (2004). Thomas as commentator in some programs of neo-Thomism: A reply to Kaczor. American Catholic Philosophical Quarterly, 78: 379–86.
Jordan, M. D. (2006). Rewritten Theology: Aquinas after His Readers. Oxford: Blackwell Publishing.
Kaczor, C. (2004). Thomas Aquinas's Commentary on the Ethics: Merely an interpretation of Aristotle?American Catholic Philosophical Quarterly, 78: 353–78.
Kenny, A. (1992). Aristotle on the Perfect Life. Oxford: Clarendon Press.
Kenny, A. (1999). Aquinas on Aristotelian happiness. In Aquinas's Moral Theory, ed. S. MacDonald and E. Stump, 15–27. Ithaca, ny and London: Cornell University Press. Repr. in A. Kenny, Essays on the Aristotelian Tradition, 32–46. Cambridge: Cambridge University Press (2000).
Kent, B. (1989). Transitory vice: Thomas Aquinas on incontinence. Journal of the History of Philosophy, 27: 199–223.
Kent, B. (1995). Virtues of the Will: The Transformation of Ethics in the Late Thirteenth Century. Washington, dc: The Catholic University of America Press.
Kent, B. (2007). Aquinas and weakness of will. Philosophy and Phenomenological Research, 75: 70–91.
Keys, M. M. (2003). Aquinas and the challenge of Aristotelian magnanimity. History of Political Thought, 24: 37–65.
Kleber, H. (1988). Glück als Lebensziel: Untersuchungen zur Philosophie des Glücks bei Thomas von Aquin. Beiträge zur Geschichte der Philosophie und Theologie des Mittelalters – Neue Folge 31. Münster: Aschendorff.
Kluxen, W. (1998). Philosophische Ethik bei Thomas von Aquin. 3rd edn. Hamburg: Felix Meiner.
Knobel, A. M. (2004). The infused and acquired virtues in Aquinas’ moral philosophy. Ph.D. dissertation, University of Notre Dame.
Knobel, A. M (2010). Can Aquinas's infused and acquired virtues coexist in the Christian life?Studies in Christian Ethics, 23: 381–96.
Kraut, R. (1989). Aristotle on the Human Good. Princeton,nj: Princeton University Press.
Kraut, R (2002). Aristotle: Political Philosophy. Oxford: Oxford University Press.
Kraut, R (2012). Aristotle's ethics. The Stanford Encyclopedia of Philosophy (Spring 2012 edn), ed. E. N. Zalta. Stanford, ca: Stanford University.
Kretzmann, N. (1988). Warring against the law of my mind: Aquinas on Romans 7. In Philosophy and Christian Faith, ed. T. V. Morris, 172–95. Notre Dame,in: Notre Dame University Press.
Lear, G. R. (2004). Happy Lives and the Highest Good. Princeton,nj: Princeton University Press.
Leonhardt, R. (1998). Glück als Vollendung des Menschseins: Die beatitudo-Lehre des Thomas von Aquin im Horizont des Eudämonismus-Problems. Berlin and New York: de Gruyter.
Lottin, O. (1957). Libre arbitre et liberté depuis saint Anselme jusqu’à la fin du XIIIe siècle. In Psychologie et morale aux XIIe et XIIIe siècles, 1: 11–389. 2nd edn. Gembloux: J. Duculot.
MacDonald, S. (1998). Aquinas's libertarian account of free choice. Revue internationale de philosophie, 52: 309–28.
MacIntyre, A. (1988). Whose Justice? Which Rationality?London: Duckworth.
Kraut, R (1990). Three Rival Versions of Moral Inquiry: Encyclopaedia, Genealogy, and Tradition. London: Duckworth.
Kraut, R (2007). After Virtue: A Study in Moral Theory. 3rd edn. Notre Dame, in: University of Notre Dame Press.
MacIntyre, A. (2009). Intractable moral disagreements. In Intractable Disputes about the Natural Law: Alasdair MacIntyre and Critics, ed. Lawrence S. Cunningham, 1–52. Notre Dame, in: University of Notre Dame Press.
Mansini, G. (1995). Duplex amor and the structure of love in Aquinas. In Thomistica, ed. E. Manning, 137–96. Recherches de théologie ancienne et médiévale, Supplementa 1. Leuven: Peeters.
McCluskey, C. (2002). Intellective appetite and the freedom of human action. The Thomist, 66: 421–56.
McDowell, J. (1998). Mind, Value, and Reality. Cambridge, MA:Harvard University Press.
McEvoy, J. (1993). Amitié, attirance et amour chez S. Thomas d’Aquin. Revue philosophique de Louvain, 91: 383–408.
McEvoy, J. (1996). Zur Rezeption des Aristotelischen Freundschaftsbegriffs in der Scholastik. Freiburger Zeitschrift für Philosophie und Theologie, 43: 287–303.
McGrade, A. S. (1996). Aristotle's place in the history of natural rights. The Review of Metaphysics, 49: 803–29.
McInerny, R. (1993). Foreword. In St. Thomas Aquinas: Commentary on Aristotle's Nicomachean Ethics, translated by C. I. Litzinger. Notre Dame,in: Dumb Ox Books.
Melina, L. (1987). La conoscenza morale: Linee di riflessione sul commento di san Tommaso all’Etica Nicomachea. Rome: Città Nuova Editrice.
Moss, J. (2011). “Virtue makes the goal right”: Virtue and phronesis in Aristotle's ethics. Phronesis, 56: 204–61.
Müller, J. (2001). Natürliche Moral und philosophische Ethik bei Albertus Magnus. Beiträge zur Geschichte der Philosophie und Theologie des Mittelalters – Neue Folge 59. Münster: Aschendorff.
Kraut, R (2006). Der Einfluss der arabischen Intellektspekulation auf die Ethik des Albertus Magnus. In Wissen über Grenzen: Arabisches Wissen und lateinisches Mittelalter, ed. A. Speer and L. Wegener, 545–68. Miscellanea Mediaevalia 33. Berlin and New York: de Gruyter.
Müller, J (2008). In war and peace: The virtue of courage in the writings of Albert the Great and Thomas Aquinas. In Virtue Ethics in the Middle Ages: Commentaries on Aristotle's Nicomachean Ethics, 1200–1500, ed. I. Bejczy, 77–99. Leiden and Boston,ma: Brill.
Müller, J (2009a). La vie humaine comme un tout hiérarchique – Félicité contemplative et vie active chez Albert le Grand. In Vie active et vie contemplative au Moyen Age et au seuil de la Renaissance, ed. C. Trottmann, 241–63. Rome: Ecole française de Rome.
Müller, J (2009b). Willensschwäche in Antike und Mittelalter: Eine Problemgeschichte von Sokrates bis Johannes Duns Scotus. Leuven: Leuven University Press.
Murphy, C. E. (1999). Aquinas on our responsibility for our emotions. Medieval Philosophy and Theology, 8: 163–205.
Nussbaum, M. (1986). The Fragility of Goodness: Luck and Ethics in Greek Tragedy and Philosophy. Cambridge: Cambridge University Press.
Nygren, A. (1953). Agape and Eros. Philadelphia,pa: Westminster Press.
O’Brien, M. (2011). Practical necessity: A study in ethics, law, and human action. Ph.D. dissertation, University of Texas at Austin.
Owen, G. E. L. (1971–72). Aristotelian pleasures. Proceedings of the Aristotelian Society, 72: 135–52.
Owens, J. (1974). Aquinas as an Aristotelian commentator. In St. Thomas Aquinas 1274–1974 Commemorative Studies, ed. A. Maurer, 1: 213–38. Toronto: Pontifical Institute of Mediaeval Studies.
Owens, J. (1978). The Doctrine of Being in the Aristotelian Metaphysics: A Study in the Greek Background of Mediaeval Thought. 3rd edn. Toronto: Pontifical Institute of Mediaeval Studies.
Owens, J. (1990). Towards a Christian Philosophy. Washington, DC:The Catholic University of America Press.
Owens, J. (1996). Some Philosophical Issues in Moral Matters: The Collected Ethical Writings of Joseph Owens, ed.D. J. Billy and T. Kennedy. Rome: Editiones Academiae Alphonsianae.
Pakaluk, M. (2005). Aristotle's Nicomachean Ethics: An Introduction. Cambridge: Cambridge University Press.
Pakaluk, M. (2011). On the unity of the Nicomachean Ethics. In Aristotle's Nicomachean Ethics: A Critical Guide, ed.J. Miller, 23–44. Cambridge: Cambridge University Press.
Pangle, L. S. (2003). Aristotle and the Philosophy of Friendship. Cambridge: Cambridge University Press.
Papadis, D. (1980). Die Rezeption der Nikomachischen Ethik des Aristoteles bei Thomas von Aquin: Eine vergleichende Untersuchung. Frankfurt am Main: R. G. Fischer.
Pasnau, R. (2002). Thomas Aquinas on Human Nature: A Philosophical Study of Summa theologiae Ia 75–89. Cambridge: Cambridge University Press.
Payer, P. J. (1979). Prudence and the principles of natural law: A medieval development. Speculum, 54: 55–70.
Pears, D. (1980). Courage as a mean. In Essays on Aristotle's Ethics, ed. A. O. Rorty, 171–88. Berkeley,ca: University of California Press.
Pegis, A. C. (1963). St. Thomas and the Nicomachean Ethics: Some reflections on Summa contra gentiles III, 44, § 5. Mediaeval Studies, 25: 1–25.
Pelzer, A. (1964). Les versions latines des ouvrages de morale conservés sous le nom d’Aristote en usage au XIIIe siècle. In Etudes d'histoire littéraire sur la scolastique médiévale, ed. A. Pattin and E. van de Vyver, 120–87. Leuven: Publications Universitaires.
Perkams, M. (2005). Gewissensirrtum und Gewissensfreiheit: Überlegungen im Anschluß an Thomas von Aquin und Albertus Magnus. Philosophisches Jahrbuch, 112: 31–50.
Perkams, M. (2008a). Aquinas's interpretation of the Aristotelian virtue of justice and his doctrine of natural law. In Virtue Ethics in the Middle Ages: Commentaries on Aristotle's Nicomachean Ethics, 1200–1500, ed. I. Bejczy, 131–50. Leiden and Boston,ma: Brill.
Perkams, M. (2008b). Naturgesetz, Selbstbestimmung und Moralität: Thomas von Aquin und die Begründung einer zeitgemäßen Ethik. Studia Neoaristotelica, 5: 109–31.
Perkams, M. (2008c). Augustinus’ Auseinandersetzung mit der stoischen Schicksalslehre in De civitate Dei 5. Gymnasium, 115: 347–59.
Piché, D. (1999). La condamnation Parisienne de 1277. Texte latin, traduction et introduction. Paris: Vrin.
Pickavé, M. (2008). Thomas von Aquin: Emotionen als Leidenschaften der Seele. In Klassische Emotionstheorien: Von Platon bis Wittgenstein, ed. H. Landweer and U. Renz, 187–204. Berlin: De Gruyter.
Pickavé, M. and Whiting, J. (2008). Nicomachean Ethics 7.3 on akratic ignorance. Oxford Studies in Ancient Philosophy, 34: 323–71.
Porter, J. (1989). Moral rules and moral actions: A comparison of Aquinas and modern moral theology. The Journal of Religious Ethics, 17: 123–49.
Price, A. W. (1992). The subversion of virtue: Acquired and infused virtues in the Summa theologiae. The Annual of the Society of Christian Ethics: 19–41.
Price, A. W. (1980). Aristotle's ethical holism. Mind, 89: 338–52.
Price, A. W. (1989). Love and Friendship in Plato and Aristotle. Oxford: Clarendon Press.
Price, A. W. (2011). Aristotle on the ends of deliberation. In Moral Psychology and Human Action in Aristotle, ed. M. Pakaluk and G. Pearson, 135–58. Oxford and New York: Oxford University Press.
Quinn, W. S. (1989). Actions, intentions, and consequences: The doctrine of double effect. Philosophy and Public Affairs, 18: 334–51.
Quinn, W. S. (1993). Morality and Action, ed. P. Foot. Cambridge: Cambridge University Press.
Reeve, C. D. C. (2012). Action, Contemplation, and Happiness: An Essay on Aristotle. Cambridge, ma and London: Harvard University Press.
Reichberg, G. (2010). Aquinas on battlefield courage. The Thomist, 74: 337–68.
Rhonheimer, M. (1994). Praktische Vernunft und Vernünftigkeit der Praxis: Handlungstheorie bei Thomas von Aquin in ihrer Entstehung aus dem Problemkontext der aristotelischen Ethik. Berlin: Akademie Verlag.
Ritchie, D. G. (1894). Aristotle's subdivisions of particular justice. Classical Review, 8 (5): 185–92.
Ross, W. D. (1923). Aristotle. London: Methuen.
Saarinen, R. (1994). Weakness of the Will in Medieval Thought: From Augustine to Buridan. Studien und Texte zur Geistesgeschichte des Mittelalters 44. Leiden, New York, and Cologne: Brill.
Schwartz, D. (2007). Aquinas on Friendship. Oxford: Clarendon Press.
Shanley, B. (2008). Aquinas's exemplar ethics. The Thomist, 72: 345–69.
Sherwin, M. S. (2005). By Knowledge and By Love: Charity and Knowledge in the Moral Theology of St. Thomas Aquinas. Washington, dc: The Catholic University of America Press.
Price, A. W. (2009). Infused virtue and the effects of acquired vice: A test case for the Thomistic theory of infused cardinal virtues. The Thomist, 73: 29–52.
Shorey, P. (1938). Platonism Ancient and Modern. Berkeley, ca: University of California Press.
Sidgwick, H. (1886). Outlines of the History of Ethics for English Readers. London and New York: Macmillan.
Slade, F. (1997). Ends and purposes. In Final Causality in Nature and Human Affairs, ed. R. F. Hassing, 83–5. Washington, dc: The Catholic University of America Press.
Slote, M. (2003). Morals from Motives. Oxford and New York: Oxford University Press.
Sokolowski, R. (2000). Introduction to Phenomenology. New York: Cambridge University Press.
Price, A. W. (2001). Friendship and moral action in Aristotle. The Journal of Value Inquiry, 35: 355–69.
Sorabji, R. (1980). Necessity, Cause and Blame: Perspectives on Aristotle's Theory. London: Duckworth.
Steel, C. (2001). Der Adler und die Nachteule: Thomas und Albert über die Möglichkeit der Metaphysik. Lectio Albertina 9. Münster: Aschendorff.
Stewart, J. A. (1892). Notes on the Nicomachean Ethics of Aristotle. 2 vols. Oxford: Clarendon Press.
Strohl, M. S. (2011). Pleasure as perfection: Nicomachean Ethics 10.4–5. Oxford Studies in Ancient Philosophy, 41: 257–87.
Stump, E. (2003). Aquinas. London and New York: Routledge.
Stump, E. (2011). The non-Aristotelian character of Aquinas's ethics: Aquinas on the passions. Faith and Philosophy, 28: 29–43.
Susemihl, F., and Apelt, O., eds. (1912). Aristotelis Ethica Nicomachea. Teubner: Leipzig.
Suto, T. (2004). Virtue and knowledge: Connatural knowledge according to Thomas Aquinas. The Review of Metaphysics, 58: 61–79.
Thompson, M. (2004). What is it to wrong someone? A puzzle about justice. In Reason and Value: Themes from the Moral Philosophy of Joseph Raz, ed. R. J. Wallace, P. Pettit, S. Scheffler, and M. Smith, 333–84. Oxford: Clarendon Press.
Thompson, M (2008). Life and Action: Elementary Structures of Practice and Practical Thought. Cambridge,ma: Harvard University Press.
Tomarchio, J. (2001). Aquinas's division of being according to modes of existing. The Review of Metaphysics, 54: 585–613.
Torrell, J.-P. (2005). Saint Thomas Aquinas, vol. 1, The Person and His Work. Translated by R. Royal. Revised edn. Washington, dc: The Catholic University of America Press.
Urmson, J. O. (1980). Aristotle's doctrine of the mean. In Essays on Aristotle's Ethics, ed. A. O. Rorty, 157–10. Berkeley,ca: University of California Press.
Vaccarezza, M. S. (2012). Le ragioni del contingente: La saggezza pratica tra Aristotele e Tommaso d’Aquino. Naples: Orthotes.
Van Riel, G. (2000). Pleasure and the Good Life: Plato, Aristotle, and the Neoplatonists. Leiden, Boston, MA, and Cologne: Brill.
Vogler, C. (2002). Reasonably Vicious. Cambridge, ma:Harvard University Press.
Weisheipl, J. A. (1983). Friar Thomas d’Aquino: His Life, Thought, and Works. Washington, dc: The Catholic University of America Press.
Westberg, D. (1994a). Right Practical Reason: Aristotle, Action, and Prudence in Aquinas. Oxford: Clarendon.
Westberg, D. (1994b). Did Aquinas change his mind about the will?The Thomist, 58: 41–60.
Westberg, D. (2002). Good and evil in human acts (Ia IIae, qq. 18–21). In The Ethics of Aquinas, ed. S. J. Pope, 90–102. Washington, dc: Georgetown University Press.
White, K. (1993). The virtues of man the animal sociale: affabilitas and veritas in Aquinas. The Thomist, 57: 641–53.
White, K. (2011). Friendship degree zero: Aquinas on good will. Nova et Vetera, English edn 9: 479–518.
Wieland, G. (1981). Ethica – Scientia practica: Die Anfänge der philosophischen Ethik im 13. Jahrhundert. Beiträge zur Geschichte der Philosophie und Theologie des Mittelalters – Neue Folge 21. Münster: Aschendorff.
Wieland, G. (1982). The reception and interpretation of Aristotle's Ethics. In The Cambridge History of Later Medieval Philosophy: From the Rediscovery of Aristotle to the Disintegration of Scholasticism, 1100–1600, ed. N. Kretzmann, A. Kenny, and J. Pinborg, 657–72. Cambridge: Cambridge University Press.
Wohlman, A. (1981). Amour du bien propre et amour de soi dans la doctrine thomiste de l'amour. Revue Thomiste, 81: 204–34.
Wolter, A. B. (1990). Duns Scotus on the will as a rational potency. In The Philosophical Theology of John Duns Scotus, ed. M. M. Adams, 181–206. Ithaca,ny: Cornell University Press.
Yamamoto, Y. (2008). Thomas Aquinas on the ontology of Amicitia: Unio and Communicatio. Proceedings of the American Catholic Philosophical Association, 81: 251–62.
Young, C. (2009). Courage. In A Companion to Aristotle, ed. G. Anagnostopoulus, 442–56. Oxford: Wiley-Blackwell.
Zanatta, M. (1986). Aristotele, Etica Nicomachea: introduzione, traduzione e commento. Milan: Biblioteca Universale Rizzoli.
Zembaty, J. S. (1993). Aristotle on lying. Journal of the History of Philosophy 31: 7–29.

Metrics

Full text views

Total number of HTML views: 0
Total number of PDF views: 0 *
Loading metrics...

Book summary page views

Total views: 0 *
Loading metrics...

* Views captured on Cambridge Core between #date#. This data will be updated every 24 hours.

Usage data cannot currently be displayed.