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My aim in this paper is to examine Aristotle's puzzling and contentious claim in Politics 1.13 that the deliberative faculty in women is ‘without authority’ (ἄκυρον):
The freeman rules over the slave after another manner from that in which the male rules over the female, or the man over the child; although the parts of the soul are present in all of them, they are present in different ways. For the slave lacks the deliberative faculty (τὸ βουλευτικόν) altogether; the woman has it, but it is without authority (ἄκυρον), and the child has it, but it is immature (ἀτελές).
This book consolidates emerging research on Aristotle's science and ethics in order to explore the extent to which the concepts, methods, and practices he developed for scientific inquiry and explanation are used to investigate moral phenomena. Each chapter shows, in a different way, that Aristotle's ethics is much more like a science than it is typically represented. The upshot of this is twofold. First, uncovering the links between Aristotle's science and ethics promises to open up new and innovative directions for research into his moral philosophy. Second, showing why Aristotle thinks ethics can never be fully assimilated to the model of science will help shed new light on his views about the limits of science. The volume thus promises to make a significant contribution to our understanding of the epistemological, metaphysical, and psychological foundations of Aristotle's ethics.
Two late Hellenistic authors display detailed knowledge of Aristotle's ethics. In Stobaeus' compendium of ancient philosophical schools, Eclogae II, one can find a summary of "The Ethics of Aristotle and the Other Peripatetics". Arius' presentation of Peripatetic ethics draws heavily on Stoic terminology. After the death of Theophrastus, his associate Neleus of Scepsis, incidentally, the son of Aristotle's "everyman" Coriscus, inherited all the books in Theophrastus' possession, thereby cutting off later Peripatetics from Aristotle's and Theophrastus' most important work. According to Kenny, the ten-book Nicomachean Ethics (N.E.) that we know was most likely created by the Aristotle commentator Aspasius in the second century AD through an inventive act of cut-and-paste. This chapter follows Irwin's lead and examines the relationship between Zeno's eudaimonism and the account of happiness defended by Aristotle in N.E. It revisits Long's arguments for supposing that Aristotle exerted a profound influence on early Stoic ethics.