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He compared the existing translation with the Greek original and founded that it is not exactly corresponding with the original; so, he decided to check it with the Greek text (manuscript or edition), which he had at his hands and afterwards he edited some places.
Therefore, “everyone capable of it should do philosophy” of the theoretical kind as it is defended in the Protrepticus (XII, 59.24-60.10).
The ergon argument provided a basis upon which Aristotle showed that phronésis and alétheia are our highest capacities.
First, I will discuss some methodological questions and briefly introduce the current state of the art concerning the relation between the...
more The following chapter will discuss the ergon argument and its role within the Eudemian Ethics.
To put my claim in the language traditionally used in the discussion of eudaimonia in Aristotle, my account of eudaimonia is strictly exclusivist: theória and only theória counts as eudaimonia.
However, my account of happy human life includes practical virtues and other components associated with our social life.more Based on the interpretation of the ergon argument above, I will argue that eudaimonia is theória in accordance with what Aristotle repeatedly says in Book X of the Nicomachean Ethics.On the other hand, happy life (eudaimon bios) is a complex way of life which includes not only theoretical activity but exercising of other virtues including the so-called moral or social ones.At the same time these are our most own or proper (oikeios) capacities, since they are erga of the part of the soul with which we are identified in the course of the argument.Compared to the argument in Plato’s Republic the version found in the Protrepticus is more technical and definitely more intellectual as well.It is clear by now that I want to reject an idea that according to Aristotle happiness is a happy life.This definition might perhaps amuse Socrates, but it lacks textual support and it generates unnecessary troubles in interpreting Aristotle’s moral philosophy.The Armenian translation of [Aristotle's] "De virtutibus et vitiis" was very widespread in Armenian milieu; more than 125 manuscripts of the text and almost the same number of manuscripts containing the interpretation on this treatise are a good witness for this statement.Editio princeps (first edition) of the Armenian translation was made in 1704, in Amsterdam by Gukas Vandandetsi.Further, I will present the ergon argument in the Nicomachean Ethics I.7 as highly relevant for ordering the intellectual virtues in the Book six of the Nicomachean Ethics as well as for the discussion of eudaimonia and happy life (eudaimon bios) in the Book ten.The following chapter will discuss the ergon argument and its role within the Eudemian Ethics.