{"id":34184,"date":"1998-01-01T00:00:00","date_gmt":"1998-01-01T00:00:00","guid":{"rendered":"https:\/\/www.deberes.net\/tesis\/sin-categoria\/la-teoria-aristotelica-de-la-virtud-moral-como-mesotes\/"},"modified":"1998-01-01T00:00:00","modified_gmt":"1998-01-01T00:00:00","slug":"la-teoria-aristotelica-de-la-virtud-moral-como-mesotes","status":"publish","type":"post","link":"https:\/\/www.deberes.net\/tesis\/filosofia\/la-teoria-aristotelica-de-la-virtud-moral-como-mesotes\/","title":{"rendered":"La teoria aristotelica de la virtud moral como mesotes."},"content":{"rendered":"<h2>Tesis doctoral de <strong> Cesar Casimiro Elena <\/strong><\/h2>\n<p>La tesis versa sobre la teor\u00eda aristot\u00e9lica de la virtud moral como justo medio. Estudio en ella la definici\u00f3n de virtud como deseo intermedio desde el punto de vista esencial y como extremo desde el punto de vista cualitativo. En la primera parte examino los componentes de la virtud, en la segunda analizo la doctrina \u00e9tica del justo medio incidiendo especialmente en la doctrina de las circunstancias debidas y las relaciones de contrariedad entre justo medio, virtud, y extremos, vicio. Por \u00faltimo, en la tercera parte estudio la virtud como justo medio a la luz del an\u00e1lisis de algunas de las principales virtudes \u00e9ticas, especialmente la valent\u00eda, la templanza y la magnanimidad. Espero poder mostrar que esta concepci\u00f3n de la virtud como justo medio es claramente moral y las inconsecuencias que surgen en dicha concepci\u00f3n se deben a la ausencia de un concepto de voluntad racional, consecuencia inevitable de tener como \u00fanicos elementos de la virtud al deseo y a la prudencia.  sin embargo, espero mostrar que arist\u00f3teles es consciente de estas dificultades e intenta superarlas.<\/p>\n<p>&nbsp;<\/p>\n<h3>Datos acad\u00e9micos de la tesis doctoral \u00ab<strong>La teoria aristotelica de la virtud moral como mesotes.<\/strong>\u00ab<\/h3>\n<ul>\n<li><strong>T\u00edtulo de la tesis:<\/strong>\u00a0 La teoria aristotelica de la virtud moral como mesotes. <\/li>\n<li><strong>Autor:<\/strong>\u00a0 Cesar Casimiro Elena <\/li>\n<li><strong>Universidad:<\/strong>\u00a0 Complutense de Madrid<\/li>\n<li><strong>Fecha de lectura de la tesis:<\/strong>\u00a0 01\/01\/1998<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n<h3>Direcci\u00f3n y tribunal<\/h3>\n<ul>\n<li><strong>Director de la tesis<\/strong>\n<ul>\n<li> Palacios Garcia Juan  Miguel<\/li>\n<\/ul>\n<\/li>\n<li><strong>Tribunal<\/strong>\n<ul>\n<li>Presidente del tribunal: Gilberto Guti\u00e9rrez L\u00f3pez <\/li>\n<li>Jos\u00e9 Montoya  Saenz (vocal)<\/li>\n<li>Tomas Calvo Martinez (vocal)<\/li>\n<li> Moncho Pascual Jos\u00e9 Rafael (vocal)<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Tesis doctoral de Cesar Casimiro Elena La tesis versa sobre la teor\u00eda aristot\u00e9lica de la virtud moral como justo medio. [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""}},"footnotes":""},"categories":[8646,25866,165,801,990],"tags":[92495,4686,11779,92496,1063,1855],"class_list":["post-34184","post","type-post","status-publish","format-standard","hentry","category-etica","category-etica-clasica","category-filosofia","category-filosofia-antigua","category-sistemas-filosoficos","tag-cesar-casimiro-elena","tag-gilberto-gutierrez-lopez","tag-jose-montoya-saenz","tag-moncho-pascual-jose-rafael","tag-palacios-garcia-juan-miguel","tag-tomas-calvo-Martinez"],"_links":{"self":[{"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/posts\/34184","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/comments?post=34184"}],"version-history":[{"count":0,"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/posts\/34184\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/media?parent=34184"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/categories?post=34184"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/tags?post=34184"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}