El ergón como categoría política del ser humano: una interpretación de Ética Nicomaquea 1097b2-1098a2
This paper presents an interpretation of the passage in which Aristotle introduces the first two premises of the ergon argument (EN 1097b22-1098a2). It aims to demonstrate, first, that in these few lines Aristotle provides two examples of reasoning that can be seen, due to their form and pedagogical...
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| Tipo de recurso: | artículo |
| Fecha de publicación: | 2025 |
| País: | Perú |
| Institución: | Pontificia Universidad Católica del Perú |
| Repositorio: | PUCP-Institucional |
| Idioma: | español |
| OAI Identifier: | oai:repositorio.pucp.edu.pe:20.500.14657/205291 |
| Acceso en línea: | https://revistas.pucp.edu.pe/index.php/arete/article/view/32976/28433 http://hdl.handle.net/20.500.14657/205291 |
| Access Level: | acceso abierto |
| Palabra clave: | Aristotle Nicomachean Ethics Proper function Ergon argument Eudaimonia Aristóteles Ética Nicomaquea Función propia Argumento del érgon Eudaimonía https://purl.org/pe-repo/ocde/ford#6.03.01 |
| Sumario: | This paper presents an interpretation of the passage in which Aristotle introduces the first two premises of the ergon argument (EN 1097b22-1098a2). It aims to demonstrate, first, that in these few lines Aristotle provides two examples of reasoning that can be seen, due to their form and pedagogical function, as inductive. At the same time, second, I argue that these inductions are built on an apparently unsuccessful move: namely, presenting propositions concerning one genus of beings and then drawing a conclusion about another genus of beings. To address this apparent transgression, I contend that throughout the passage it is presupposed that the ergon is a necessary property of all individuals who form part of a political community. Thus, the object of the explanation (i.e., the ergon) can be understood as a property of human beings as such qua political animals. From this perspective, the apparent argumentative difficulties of the passage are resolved. |
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