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Aristotle and Machiavelli: Generosity And Liberality

aristotle and Machiavelli: Generosity And Liberality

to get them. When you feel "pain" obviously a minimal "pain" - just annoyed at helping others that you probably believe could better help themselves than coming to you for "stuff" they ought to be able to provide for themselves, at doing something possibly good; maybe not that. Further, prodigality and meanness are excesses and defects with regard to wealth; and meanness we always impute to those who care more than they ought for wealth, but we sometimes apply the word 'prodigality' in a complex sense; for we call those men prodigals who. Nor will he be a ready asker; for it is not characteristic of a man who confers benefits to accept them lightly. But no more will the liberal man take from wrong sources; for such taking is not characteristic of the man who sets no store by wealth. Even spendthrifts or prodigals have a few laughs while wasting their stuff on a few other worthless friends who "party it all away" with them. Aristotle for the above written reasons.

aristotle and Machiavelli: Generosity And Liberality

Thesis writers in sri lanka Key Passages in the Analects aristotle and machiavelli: generosity and liberality of Confucius.
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IV: Moral Virtue Chapter.
LET us speak next of liberality.
It seems to be the mean with regard to wealth; for the liberal man is praised not in respect of military matters, nor of those in respect of which the temrate man is praised, nor of judicial decisions, but with regard to the giving and.

Hence also their giving is not liberal; for it the Deontological Bin Laden is not noble, nor does it aim at nobility, nor is it done in the right way; sometimes they make rich those who should be poor, and will give nothing to people of respectable character, and. Both, then, since they are willing to make gain from wrong sources, are sordid lovers of gain; therefore all such forms of taking are mean. Hence we do not call despots prodigal; for it is thought not easy for them to give and spend beyond the amount of their possessions. So that is why, aristotle thinks that you don't have the virtue of generosity if you really don't want to be "generous". The man who is prodigal in this way is thought much better than the mean man both for the aforesaid reasons and because he benefits many while the other benefits no one, not even himself. But what do you get, from doing a virtuous act, against your will? The contrary vice is "miserliness the error of defect, with respect to the virtue of generosity - always wanting and getting more and more, but not making any use of such limited goods.

Thus, with respect to liberality or generosity generosity may have replaced liberality as a better term these days; since liberal; from the root "to deliberate has some negative or positive political connotations today the vice of excess is called "prodigality" (just as in the parable. But if he happens to spend in a manner contrary to what is right and noble, he will be pained, but moderately and as he ought; for it is the mark of virtue both to be pleased and to be pained at the right objects. Any compelled act, which we do against our wills, violates our intellects (minds) and our rational intellects about what we want to do (will). The mean virtue is generosity or liberality. For it consists in two things, deficiency in giving and excess in taking, and is not found complete in all men but is sometimes divided; some men go to excess in taking, others fall short in giving. For he has the characteristics of the liberal man, since he both gives and refrains from taking, though he does neither of these in the right manner or well.

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