A questão da felicidade na crítica de Plotino a Aristóteles – I.4 [46]
Data
2023-04-25
Autores
Almeida, João Carlos da Silva 
Orientadores
Marsola, Mauricio Pagotto
Tipo
Dissertação de mestrado
Título da Revista
ISSN da Revista
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Resumo
A questão da felicidade na crítica de Plotino a Aristóteles é discutida no Tratado I.4 [46] das ENÉADAS, o qual é subdividido em 16 (dezesseis) itens que estudam vários assuntos conectados ao tema. Plotino apresenta os elementos referentes à posse da vida feliz e dialoga com Aristóteles, dizendo que a vida feliz pode ser desfrutada ainda no mundo sensível, e não só no mundo inteligível, pois felicidade e vida se identificam por homonímia, sendo o tema da felicidade o objeto de estudo tanto do Filósofo Estagírita quanto do Sábio Neoplatônico. Aristóteles definia a felicidade como uma atividade virtuosa da alma, de certa espécie. Dessa forma, “o homem feliz vive bem e age bem”, sendo a felicidade uma espécie de “boa vida e boa ação”. Plotino afirma que o Sábio entende a vida do “Eu superior” (a alma), que vive frente ao bem sem deixar de ser amável com o “Eu inferior” (o corpo), pois o homem sábio e feliz é livre para fazer suas escolhas conforme as virtudes e não está condenado a manter as vontades do corpo para esse fim. Desse modo, algumas das atividades desse sábio tenderão para a felicidade, porém outras não serão motivadas por essa meta e não são suas em absoluto, mas daquele que está conjugado a ele (o corpo), com o qual ele se importará e suportará enquanto puder, definindo a identidade da vida feliz com a vida da virtude perfeita. A identificação da felicidade com a "boa vida" está associada a Aristóteles, mas Plotino também aceita esse argumento, se for entendido como "vida perfeita", com a “inteligência perfeita”. A tese de Plotino é que a vida perfeita é a vida intelectiva e o homem que possui essa vida em ato é o verdadeiro homem feliz, pois é a representação dessa vida. Palavras-chave: Virtude. Razão. Felicidade. Sábio. Vida.
The question of happiness in Plotinus' criticism of Aristotle is discussed in Treatise I.4 [46] of the ENNEADS, which is subdivided into 16 (sixteen) items that study various subjects connected to the theme. Plotinus presents the elements referring to the possession of a happy life and dialogues with Aristotle, saying that a happy life can be enjoyed even in the sensible world, and not only in the intelligible world, since happiness and life are identified by homonymy, the theme of happiness being the object of study of both the Stagirite Philosopher and the Neoplatonic Sage. Aristotle defined happiness as a virtuous activity of the soul, of a certain kind. Thus, “the happy man lives well and acts well”, being happiness a kind of “good life and good deed”. Plotinus states that the Sage understands the life of the “Higher Self” (the soul), who lives in front of the good without ceasing to be kind to the “lower Self” (the body), since the wise and happy man is free to make his own decisions. choices according to the virtues and is not condemned to maintain the wills of the body for that purpose. In this way, some of the activities of this sage will tend towards happiness, but others will not be motivated by this goal and are not his at all, but of that which is conjoined with him (the body), with whom he will care and endure as long as he can. , defining the identity of the happy life with the life of perfect virtue. the identification of happiness with the "good life" is associated with Aristotle, but Plotinus also accepts this argument, if it is understood as "perfect life", with the "perfect intelligence". Plotinus' thesis is that the perfect life is the intellectual life and the man who has this life in action is the true happy man, because he is the representation of that life. Keywords: Virtue. Reason. Happiness. Wise. Life.
The question of happiness in Plotinus' criticism of Aristotle is discussed in Treatise I.4 [46] of the ENNEADS, which is subdivided into 16 (sixteen) items that study various subjects connected to the theme. Plotinus presents the elements referring to the possession of a happy life and dialogues with Aristotle, saying that a happy life can be enjoyed even in the sensible world, and not only in the intelligible world, since happiness and life are identified by homonymy, the theme of happiness being the object of study of both the Stagirite Philosopher and the Neoplatonic Sage. Aristotle defined happiness as a virtuous activity of the soul, of a certain kind. Thus, “the happy man lives well and acts well”, being happiness a kind of “good life and good deed”. Plotinus states that the Sage understands the life of the “Higher Self” (the soul), who lives in front of the good without ceasing to be kind to the “lower Self” (the body), since the wise and happy man is free to make his own decisions. choices according to the virtues and is not condemned to maintain the wills of the body for that purpose. In this way, some of the activities of this sage will tend towards happiness, but others will not be motivated by this goal and are not his at all, but of that which is conjoined with him (the body), with whom he will care and endure as long as he can. , defining the identity of the happy life with the life of perfect virtue. the identification of happiness with the "good life" is associated with Aristotle, but Plotinus also accepts this argument, if it is understood as "perfect life", with the "perfect intelligence". Plotinus' thesis is that the perfect life is the intellectual life and the man who has this life in action is the true happy man, because he is the representation of that life. Keywords: Virtue. Reason. Happiness. Wise. Life.
Descrição
Citação
ALMEIDA, João Carlos da Silva. A questão da felicidade na crítica de Plotino a Aristóteles – I.4 [46] . Guarulhos, 2023. Orientador: Maurício Pagotto Marsola. Dissertação (Mestrado em Filosofia) – Universidade Federal de São Paulo, Escola de Filosofia, Letras e Ciências Humanas, Guarulhos, 2023.