The Aristotelian text is unique, because it is not a part of the Corpus Aristotelicum. It was lost until two leaves of a papyrus codex carrying part of the text were discovered in Oxyrhynchus, Egypt in 1879 and published in 1880.[1] A second papyrus text was purchased in Egypt by an American missionary in 1890. E. A. Wallis Budge of the British Museum acquired it later that year, and the first edition of it by Frederic G. Kenyon was published in January, 1891.[2] The editions of the Greek text in widest use today are Kenyon's Oxford Classical Text of 1920 and the Teubner edition by Mortimer H. Chambers (1986, second edition 1994).

Ancient accounts of Aristotle credit him with 170 Constitutions of various states; it is widely assumed that these were research for the Politics, and that many of them were written or drafted by his students. Athens, however, was a particularly important state, and where Aristotle was living at the time; it is plausible that, even if students did the others, Aristotle did that one himself, and possible that it was intended as a model for the rest. However, a number of prominent scholars doubt that it was written by Aristotle.[3]

If it is a genuine writing of Aristotle, then it is of particular significance, because it is the only one of his extant writings that was actually intended for publication.
Because it purports to supply us with so much contemporary information previously unknown or unreliable, modern historians have claimed that "the discovery of this treatise constitutes almost a new epoch in Greek historical study."[4] In particular, 21-22, 26.2-4, and 39-40 of the work contain factual information not found in any other extant ancient text.[5]

The Eudemian Ethics (sometimes abbreviated EE in scholarly works) is a work of philosophy by Aristotle. Its primary focus is on Ethics, making it one of the primary sources available for study of Aristotelian Ethics. It is named for Eudemus of Rhodes, a pupil of Aristotle who may also have had a hand in editing the final work.[1] It is commonly believed to have been written before the Nicomachean Ethics, though this is not without controversy.[2][1]
The Eudemian Ethics usually receives less attention than Aristotle's Nicomachean Ethics, and when scholars refer simply to The Ethics of Aristotle, they usually mean the latter. The Eudemian Ethics is shorter than the Nicomachean Ethics, eight books as opposed to ten, and some of its most interesting passages are mirrored in the latter. Books IV, V, and VI of the Eudemian Ethics, for example, are identical to Books V, VI, and VII of the Nicomachean Ethics, and as a result some critical editions of the former include only Books I-III and VII-VIII (the omitted books being included in the publisher's critical edition of the latter).
The translator for the Loeb edition, Rackham, states in the Introduction to that edition that "in some places The Eudemian Ethics is fuller in expression or more discursive than The Nicomachean Ethics." Compared to the Nicomachean Ethics, Rackham mentions, for example:-
It "inserts the virtue of Mildness between Temperance and Liberality".
It "adds to the minor Graces of Character Nemesis (righteous indignation at another's undeserved good or bad fortune), Friendliness and Dignity, while it omits Gentleness and Agreeableness". (The Nicomachean Ethics actually states that Nemesis will be discussed within that work, but never does so.)
In Book VIII there is a section concerning kalokagathia, the beautiful and good nobility of a gentleman, a virtue which implies all the moral virtues as well as good fortune. This has no parallel in the Nicomachean Ethics.

On Virtues and Vices (or De Virtutibus et Vitiis Libellus) is the shortest of the four ethical treatises attributed to Aristotle. The work is now regarded as spurious by scholars and its true origins are uncertain though it was probably created by a member of the peripatetic school[1].

Cf. Wikipedia