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John Drakakis

Exchange In 1859 Marx began his Contribution to the Critique of Political Economy with a reference to Aristotle’s The Politics . His concern was with ‘the wealth of bourgeois society’ and its capacity for accumulating ‘commodities’ where the

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Graham Holderness

the writings of Aristotle. In On the Parts of Animals , Aristotle wrote: The primary source of the vessels is the heart. For the vessels manifestly issue from it and do not go through it. Moreover, being as it is homogeneous, it has the character

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Sine Dolore

Relative Painlessness in Shakespeare’s Laughter at War

Daniel Derrin

Aristotelian and Freudian approaches to laughter. Where Freud generally sees ‘the joke’ as an expression of the desire to free up repressed aggressive impulses, Aristotle sees ‘the laughable’ as an expression of scorn for the ugly. 6 Freud explains laughter

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Pascal on Happiness

Diversion, Pleasure and the Good

Michael Moriarty

The ultimate end As is well known, Aristotle argues that among the many ends at which our actions aim, there must be one that we wish for its own sake, while we wish others only for the sake of this. 1 This must be the Supreme Good, and it

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Why Begin with Aristotle?

Durkheim on Solidarity and Social Morphology

Mike Hawkins

Durkheim never repudiated or even revised the theory formulated in the Division, which was in its third edition by the time of the publication of his last major work. He did, however, admit privately to Mauss to having 'many hesitations' about bringing out a second edition, although he gave no indication of the nature of these reservations (1998a:277, 283). Furthermore his anthropological knowledge became more extensive after the publication of the Division, which is rather short on properly ethnographic materials (Lukes 1975:159; Allen 1995:49). It is not surprising, therefore, that his ideas concerning the social organisation of hunter-gatherer societies were modified.

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What Is Money?

A Definition Beyond Materiality and Quantity

Emanuel Seitz

contemporary monetary theory, I will use Plato’s and Aristotle’s reflections on money to conclude with a conception of money that is strictly opposed to a position that reduces the science of money to mere mathematical knowledge. This does not mean that my

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Does Character Matter?

Guardian Values in an Age of Commerce

Patrick Giddy

Standards of excellence in the sphere of work are often taken to be at odds with our ethical obligations in general. In an age of commerce little attention is paid to how the manner in which things are done impacts on the agent's character. Jane Jacobs' phenomenology of our moral intuitions about the public world of work reveal two frameworks, the 'commercial moral syndrome' stressing fairness, and the 'guardian moral syndrome' emphasizing loyalty. In the latter set of values we have a way of countering the bias of contemporary culture. This is best understood as a modified Aristotelian approach. The example of adversarial advocacy in the legal profession is taken as an illustration.

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Realistic Idealism

An Aristotelian Alternative to Machiavellian International Relations

Pedro Alexis Tabensky

In this paper I criticize political realism in International Relations for not being realistic enough, for being unrealistically pessimistic and ultimately incoherent. For them the international arena will always be a place where a battle of wills, informed by the logic of power, is fought. I grant that it may be true that the international political domain is a place where such battles are fought, but this alleged infelicitous situation does not in and of itself entail the normative pessimism informing their assessments of the international domain, and it does not entail the recommendations offered by political realists, particularly relating to balance of power concerns. Their lack of realism stems from total or partial blindness to the proper and coherent ideals that ought to be informing their analyses of the international domain. Such blindness does not allow them properly to grasp what actually is the case. As we can only properly understand what an eye is by knowing the ideal that defines eyes — proper vision — so too we can only properly identify the movements of the international political arena in relation to ideals that ultimately define this arena, ideals that stem from a proper understanding of the human person. Following an Aristotelian teleological technique of analysis, I show that ideals are a constitutive part of the international domain and I recommend an alternative to political realism, namely, realistic idealism (or, if you prefer, idealistic realism).

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The Better Part of Stolen Valour

Counterfeits, Comedy and the Supreme Court

David Currell

condensed via the ethical analysis of valour and imposture in Aristotle, the crucial intermediary between Homer and humanism. 23 A key passage is Aristotle’s discussion of courage at Nicomachean Ethics 1115a6–17b22. 24 The approach is both quantitative

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Between Aristotle and the Welfare State

The Establishment, Enforcement, and Transformation of the Moral Economy in Karl Polanyi's The Great Transformation

Sener Akturk

William Booth's 'On the Idea of the Moral Economy' (1994) is a scathing critique of the economic historians labelled as 'moral economists', chief among them Karl Polanyi, whose The Great Transformation is the groundwork for much of the later theorizing on the subject. The most devastating of Booth's criticisms is the allegation that Polanyi's normative prescriptions have anti-democratic, Aristotelian and aristocratic undertones for being guided by a preconceived notion of 'the good'. This article presents an attempt to rescue Polanyi from this charge by reinterpreting his view of the relationship between the economic and the political, while elucidating the practical meaning of a moral economy.