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Libro II, 1, a And, as he points out in another context, understanding a text and agreeing in a conversation have something in common: In his view, the hermeneutics of the twentieth century tends to reject the possibility of univocal interpretations, admitting an indefinite variety of readings. It is also not clear how it is proposed to move from careful listening to practice. Thus it niconaco found that mere intersubjectivity is not enough to escape relativism.

Εθνικό Κέντρο Βιβλίου / Greek books in translation

The world is a criterion of correction. This end is healing. But agreement is always about something. The present article aims to highlight this point, and seeks to establish the connection between this notion of truth and ideas of good, history and community.

The question is why it occurs. February 14, ; Accepted: As can be imagined, it provides only indications on how to make decisions.

Instead, the etic of physicians is guided by a series of cultural assumptions about the nature of the world and of the body and the consequence of the historical evolution of medical knowledge. The jurist is the person who knows what is due to each individual. Ferment in US bioethics. Yet while this may help us discard solutions based on unjustified prejudice, it does not determine a concrete solution.


From these parameters, it follows that one must be aware of the historical determination of all understanding. It is not them, but the subjects themselves, that determine agreement. But it is not just about listening to the patient.

Εθνικό Κέντρο Βιβλίου / Αρχείο μεταφρασμένων ελληνικών βιβλίων

Ethics, clinical; Hermeneutics; Decision making. The problem comes with difficult cases.

Instead, it is the subject matter itself, the truth, that imposes itself. Specifically, Leder aligns himself with the hermeneutics of suspicion in the manner of Ricoeur, because, he claims, neither the patient nor the physician are aware of the underlying relations of power such as the market, consumerism, yredos gender In the same way as taste or aesthetic sensibility presupposes training, so does the capacity for moral judgment.

That the humanities or the sciences of the sditorial are moral sciences seems to determine the progressive enrichment of training that is part of a progressive refinement of prudence. Hermeneutics of clinical practice: Princeton University Press; His interpretive theory aims, therefore, to be based on the internal professional standards of the practice of care although without neglecting its connection with external morality.


This dialogue is not merely theoretical, however, but applies to the texts or people we try to understand at each moment.

Secondly, because the contexts of the interpretation of doctor and patient are different and, so therefore, are their preconceptions. All this is interesting, but insufficient for the determination of the correct interpretation. As Aristotle points out, prudence deliberates on what is good and convenient for oneself Good is in a varying conflict with will, which has to be suitably strengthened with custom so that it can operate with phronesis or prudence.

Here, doctor and patient are not beings removed from history or culture, but are part of communities in which diverse traditions are shared. It is significant that Gadamer, in The Enigma of Healthrefrains completely from formulating anything like a method for biomedical ethics It is a dialogue that enhances understanding and shows the importance of humanistic training for the prudent individual who must make decisions.


It is to begin agreement. The hermeneutical approach helps us to understand how we form a clinical and ethical judgment, but it does not tell us which treatment is good from a clinical standpoint, nor does it guide us about what treatment or the absence of treatment is good from an ethical point of view. It is a mistake to think that what is involved in understanding is only the revealing of the subjective sense of the intention of the author of the text.

We often recognize good through example. This has nothing to do with traditionalism, gredox traditions are a living stream, in constant transformation. For MacIntyre all reasoning takes place within the context of a traditional way of thinking.

Faced with the difficulties of doing so, the attention of the study then turns to the tool of dialogue. For example, the medical tradition has undergone important transformations in the last decades, moving from the previously accepted paternalism to a growing respect for patient autonomy.

It is true that it pursues a good end, health, and to this extent is part of phronesis. Finally, the fact that all interpretation is tentative, and that more than one meaning is always possible, should not be overlooked. Understanding not only dialogues with a text — or a patient — but also establishes a dialogue with tradition.

This approach is clearly Aristotelian.