Reflections, analyses and interpretations on Aristotle’s thought, his philosophy, ethics, politics and timeless influence.
The concrete gestures of Christ—touching, breathing, anointing, mixing clay, washing and blessing—are not mere pious stagings. They reveal a profound theology rooted in the very structure of reality and in the history of salvation. In God made man, invisible grace is communicated by visible means, and the sensible world becomes a pathway to the divine.
In Ancient Greece, speech was both a tool of power and an instrument for the pursuit of truth. The fifth century BC, known as the “Age of Pericles”, marked the flourishing of Athenian democracy. In this context, the word logos assumed a central role in public life. It was through the force of speech that citizens persuaded, deliberated, defended causes, and rose politically.
After dealing with liberality, Aristotle addresses in Book IV of the Nicomachean Ethics the virtue of magnificence (megaloprépeia). This virtue is also related to wealth, but not to any use of it; rather, only to great expenditures.
In Book IV of the Nicomachean Ethics, Aristotle presents the concept of liberality as the just mean in the use of wealth. Unlike other virtues connected to the body or to justice, it relates to giving and receiving material goods, above all giving, which is the noblest use of wealth.
The Will of Christ in the Light of Philosophy and Theology. An essay of reflection on Book III of Aristotle’s Nicomachean Ethics.
If we were to reflect on ethics and divide it into two great fields of virtues, we would probably follow Aristotle, distinguishing them into intellectual and moral. This distinction is fundamental because it shows that moral excellence is a progressive construction.
Whether in the arts, science, professional life or family life, all our actions stem from a desire to attain that which makes us happy. In other words, everything the human being does is, even if unconsciously, a search for happiness.…
