By Joseph Clair
This research considers Augustine's ethics as published in his sermons and letters, within which we will see the appliance of his ethical imaginative and prescient within the suggestion given to his congregation and community.
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Additional info for Discerning the good in the letters and sermons of Augustine
Do preferring and referring ever conﬂict? Given that all goods come by degree, can conﬂicts between them always be resolved by ranking them according to the twofold classiﬁcation? Does a conﬂict between a temporal and an eternal good always amount to a conﬂict between an external good and a virtue? e. grades of external goods and grades of virtues)? g. g. Proba’s responsibility for the physical wellbeing of her household versus her responsibility to the poor)? How do such considerations affect how one ranks the relevant goods?
On Stoic and Peripatetic Ethics: The Work of Arius Didymus (New Brunswick, NJ: Transaction, 1983), 139–59. 72 S. 3. 32 Discerning the Good well. After all, what could be more unfortunate than you are, if your country seat is good, your clothes are good, your sheep good, ﬁnally your galoshes are good, and your soul is bad? So learn, friends, to ask for a good that is, if I may so put it, good-making; that is, a good that makes people good. 74 Apparently the two approaches—making and displaying goodness—need not be understood as standing in conﬂict, in Augustine’s view.
46 Aristotle appears to be holding the Socratic commitment to the unique and determinative role of virtue as the core constituent of happiness, while also insisting on the essential role of external goods in virtuous action. 47 In stressing the importance of both virtue and external goods for happiness, Aristotle is attempting, in his characteristic fashion, to do justice to our intuitions and everyday beliefs about what happiness actually consists in. Identifying the relative importance of both virtue and external goods for happiness, however, eludes Aristotle’s qualiﬁed deﬁnition in the Nicomachean Ethics.