A distinction between 
activities
and
processes plays an
important role in Aristotle's argument to establish that the good life is a life
of activities, among which metaphysical contemplation is foremost.
But, as a result of having failed to distinguish internal from external ends of action, Aristotle makes fallacious inferences from every activity's having an internal end in itself to its possessing features which may be legitimately inferred only from external ends, and from every process's having an internal end that is its terminal point to its having the attainment of that terminal point as an external end.
The resulting confusion explains a number of problematic elements in Aristotle's ethical theory.
activities and
processes plays an
important role in Aristotle's argument to establish that the good life is a life
of activities, among which metaphysical contemplation is foremost. But, as a result of having failed to distinguish internal from external ends of action, Aristotle makes fallacious inferences from every activity's having an internal end in itself to its possessing features which may be legitimately inferred only from external ends, and from every process's having an internal end that is its terminal point to its having the attainment of that terminal point as an external end.
The resulting confusion explains a number of problematic elements in Aristotle's ethical theory.
Key words: eudaemonia
- energeia (activity) -
kinesis (process) - internal
ends - external ends - intrinsic value
Refs.
Grice, "Aspects of reason".
activity) -
kinesis (process) - internal
ends - external ends - intrinsic valueRefs.
Grice, "Aspects of reason".
Posts
This is an enlightenment argument (Moksa). There are a number of possible objections but goal of eliminating the internal, whilst denying the external (apoha, nothingness)..you are back to the Cretan Liar "paradox." Where in the chain of philosophical history does this sort of argumentation evolve? Perhaps with self-matrydom of basic proteins. For human history this would seem to be very common from Early Classical to Medieval argument, perhaps across Eurasia. I have not looked at this article since the 1990s. Thank you for reminding me.
ReplyDeleteThanks.
ReplyDeleteI enjoyed to read, for once (as one may say) Urmson (and Grice) sort of criticising Aristotle!
The fact that Corpus Christi was the alma mater (as it were) of both Grice (born 1913) and Urmson (born 1915) should explain for that.
--- Corpus Christi, perhaps unlike any other college in Oxford, loves the _classics_, which can still be criticised, though!