La gracia de la medida : Afrodita, salvadora del placer
In this paper I attempt to make a comparison between Plato's and Aristotle's perspectives on pleasure, while illuminating the scene with Aquinas's commentaries to the Nicomachean Ethics. The goal is double: on the one hand, I try to explore in which sense unlimited pleasure, though at...
| Auteur principal: | |
|---|---|
| Type de support: | Électronique Article |
| Langue: | Espagnol |
| Vérifier la disponibilité: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Publié: |
2006
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| Dans: |
Sapientia
Année: 2006, Volume: 61, Numéro: 219/220, Pages: 111-124 |
| Sujets non-standardisés: | B
Placer
B Filosofia Antigua B Felicidad B Inteligencia Emocional B Afrodita |
| Accès en ligne: |
Volltext (kostenfrei) |
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| 520 | |a In this paper I attempt to make a comparison between Plato's and Aristotle's perspectives on pleasure, while illuminating the scene with Aquinas's commentaries to the Nicomachean Ethics. The goal is double: on the one hand, I try to explore in which sense unlimited pleasure, though attractive to the many as the end of life, produces deceiving disappointing effects and, on the other hand, to determine in which sense pleasure, when limited by intelligence and subordinated to the good, produces stimulating positive effects. Plato and Aristotle are convinced that calculating authentic pleasures is a clue to reach vise serenity. On the contrary, if one follows every impulse appetites provoke, while ignoring the good, one cannot be faithful to anyone, not even to him/herself, and so remains unable to establish deep steady emotional bonds. In the Filebus, Plato suggests that as Aphrodite sets limits to pleasure in order to save it, (while imposing natural paces and seasons to it) we should also do the same by appealing to intelligence in order to organize our lives to make them good and happy. | ||
| 520 | |a En esta comunicación me propongo establecer una comparación entre las perspectivas del placer que ofrecen Platón y Aristóteles, iluminada por algunos comentarios de Santo Tomás a la Ética Nicomaquea. El objetivo es doble: por una parte, intento explorar en qué sentido el placer ilimitado, a pesar de su poderoso atractivo para la masa como fin de la vida, produce efectos decepcionantes, y por la otra, determinar en qué sentido el placer medido por la inteligencia, i.e., subordinado al bien, produce efectos positivos y estimulantes. Ambos filósofos están convencidos de que el cálculo certero de los placeres auténticos es clave para alcanzar una sabia serenidad. Por el contrario, una vida que se deja arrastrar por múltiples apetitos, en la ignorancia del bien, no puede guardar fidelidad a nada ni a nadie y queda impedida para establecer lazos emocionales profundos y estables. En el Filebo Platón sugiere que así como Afrodita establece límites al placer para salvarlo (imponiéndole ritmos y umbrales naturales) también nosotros hemos de hacer lo mismo apelando a la inteligencia a fin de organizar nuestra vida para hacerla buena y feliz. | ||
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