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Aristotle virtue and character essays
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Aristotle’s “doctrine of the mean,” I believe, may shed some light on the nature of moral virtues (virtues of character). The doctrine of the mean can tell us some things about moral virtues, but I would also that the doctrine of the mean ultimately creates a rather unhelpful and overly simplistic concept of morality. More than anything, I think the doctrine of the mean tells us more about Aristotle than the nature of moral virtues. First, we should define the terms we are discussing. When Aristotle talked about “moral virtue,” he considered it a state of character— character as opposed to “virtues of intellect” (which Aristotle also talked about). The doctrine of the mean is Aristotle’s analytical model for determining how people can best …show more content…
Both of these are vices. In between them, at the mean, there is virtue. That is his doctrine of the mean. Just as with physical health, too little or too much can be detrimental, and so too with moral health. Aristotle uses the virtue of courage as one example of this doctrine. Courage is generally accepted as a good thing. With too little of it, people are reduced to cowardice. However, at the other end, too much of it leads to foolhardiness. The only way, Aristotle describes to the public, to be virtuous and courageous is to strive for the middle, the mean. Aristotle uses archery as a metaphor for why the doctrine of the mean is the key to excellence. To hit the bullseye takes precision. Too much variation in any direction, too much deficiency or too much excess, spoils that …show more content…
Certainly we should try to avoid cowardice and foolhardiness. Aristotle does not tell us where the lines are on his sliding scales of morality. When does cowardice give way to courage? When does courage give way to foolhardiness? I remember I was watching Selma, the movie about Dr. Martin Luther King, Jr. and the Southern Christian Leadership Conference’s efforts in changing voting rights, the other day. There was a scene on the Edmond Pettus Bridge where a lot of unarmed marchers tried to make their way across despite the rather strong, and armed, disagreement of several Alabama state troopers. They end up beaten and turned away. Would Aristotle call this foolhardiness? Later, again at the Edmond Pettus Bridge, King leads the movement across and sees no opposition, but he turns them back because he was suspicious. Would Aristotle call this, as some of King’s allies did, cowardice? It is easy for us to call it all courage, since we know how it turned out. How useful is the doctrine of the mean at helping us decide what we should do and how we should live our lives if it waits until after the results come out to tell us how virtuous we
In Aristotle 's Nicomachean Ethics, the basic idea of virtue ethics is established. The most important points are that every action and decision that humans make is aimed at achieving the good or as Aristotle 's writes, “Every art and every inquiry, and similarly every action and choice, is thought to aim at the good... (Aristotle 1094a). Aristotle further explains that this good aimed for is happiness.
Therefore, for Aristotle the soul was morally, which is where we are given the right reason. He believes that, “there are two parts of the soul, one rational and one irrational (Aristotle, 145).” The rational part, which is how he believes we should do our actions upon, consists of possessing reason, part that can think and command, and intellectual virtues, which are virtues that come from time and experience. Courage is a moral virtue. When having courage, you either have too much fear, which makes you a coward, or you have too little fear, which makes you’d be considered rash or fool hardy.
Obviously not everyone thinks this way. While Epictetus thinks the best life, is an extremely reserved one, Aristotle says the most virtuous life is a mean between the extremes. For example, the virtue of courage is the mean between rashness, and cowardice.4 Aristotle and Epictetus would disagree, because from an Aristotelian viewpoint Epictetus' ideas do not lead to virtue. For Aristotle virtue is like an instrument that ...
The formula of humanity and universal laws help people decide how a certain act would affect the world and if it would be a moral thing to do. This allows for a more standardization of figuring out if something is moral or not. Aristotle’s view of virtue is like The Bible. The things that he finds are virtuous can be seen in different ways. For example, people use The Bible to say certain things like men shouldn’t marry other men or that capital punishment is bad, but other people can use the same text to argue that men should get married and that capital punishment is fine. Same can be said for Aristotle because he gives a list of virtues in chapter 7, but these virtues can be seen in different ways. An example of this could be friendliness which is a virtue. People can be too friendly or not friendly enough but it’s personal preference and changes for everyone. Furthermore, some virtues aren’t on the list, and as societies grow more virtuous characteristics arise as
At this point, one might want to examine closer what Aristotle denotes by virtue, by what means it can be obtained, and what the effects of virtuousness are on something that possesses it. Aristotle identifies virtue as “a state that decides…the mean relative to us, which is defined by reference to reason… It is a mean between two vices, one of excess and one of deficiency.” The key concept in this definition is the mean relative to us, by which Aristotle understands the intermediate between something that is equidistant from each extremity . As he puts it, in everything continuous and divisible we can take either too much of something, too little, or some intermediate that is between the excess and deficiency. Moreover, the mean relative to us is not merely a mathematical intermediate halfway between the two extremes. For if, Aristotle explains, “ten pounds is a lot for someone o eat, and two pounds a little, I does not follow that the train...
Its primary aim is to praise and blame and it deals with excellence, goodness, shame, nobility, honor and matters of vice and virtue. According to Aristotle, virtue comprises courage, justice, magnificence, liberality, self-control, magnanimity, gentleness and wisdom that is speculative.
Moral virtues satisfy the impulses of the appetitive part and the intellectual virtues hav... ... middle of paper ... ... tp://classics.mit.edu/Aristotle/nicomachaen.html. Kraut, R., (2014). Aristotle’s Ethics.
In Nicomachean Ethics, Aristotle says that virtue and happiness come from achieving the moral mean. The moral mean is the midpoint between deficiency and excess in any particular behavior. For example, the moral mean of recklessness and cowardice is courage. In matters of ple...
He uses fear, rashness, and courage to define what makes a man brave or a coward. It is each of these in varying degrees that create the description of a man’s actions. One with too much courage and rashness becomes foolhardy and takes unnecessary risks. One that might have too much fear and not enough rashness becomes the coward. For Aristotle, finding the mean of these values is what give the best measure of the man. If he has this balance then he is working toward the improvement of a situation without regard to himself. This might also be explained as; if a man has just the right amount of courage, rashness, bravery and fear, he will do what it takes to make things better for his fellow men. But, he does not make any actions that serve to create a better impression of himself to his peers. He does the things to “save the damsel in distress” but isn’t doing it to get approval from other men...
... individuals interpret human experience in different ways and thus interpret virtues in different ways. This means that virtue ethics cannot be an objective and universal theory. This, consequently, causes Aristotelian virtue ethics to be an unpractical and unsuccessful moral theory in reality. This is because there cannot be an agreed consensus of what is the actual mean, the virtue, between the vices of deficiency and excess.
The virtues defined by Aristotle consist of two extremes or vices, the excess and the deficiency. The mean or the intermediate between the excess and the deficiency is the virtue. One virtue Aristotle explains is bravery, with its vices being rashness and cowardice. Each aspect of these is contrary to the others, meaning that the intermediate opposes the extreme. Similarly, one extreme opposes the mean and its other extreme. The implications of this are that the excess opposes the deficiency more than the mean. This causes the mean to sometimes resemble its neighboring extreme. Obtaining the mean involves the challenge of being excellent. The challenging part, however, is “doing it to the right person, in the right amount, at the right time, for the right end, and in the right way” (Nicomachean Ethics 1109a28-29:29). Fortunately, one can steer themselves to the mean if one is conscious of the extreme they are naturally inclined to go towards. Since everybody is uniquely different the means by which one steers themselves in the right direction is different for each individual. In addition, Aristotle names three requirements for an action to be a virtue. First one must be cons...
Aristotle's ethics consist of a form of virtue ethics, in which the ethical action is that which properly complies with virtue(s) by finding the mean within each particular one. Aristotle outlines two types of virtues: moral/character virtues and intellectual virtues. Though similar to, and inspired by, Plato and Socrates’ ethics, Aristotle's ethical account differs in some areas.
In this essay we will discuss and analyze Aristotle’s Doctrine of the Mean. This topic area can be found in Book II, page 888, 6—15, through 890, 25. The purpose for Aristotle touching on this subject matter was to discern the states of character which are virtuous from those which are not. By this, I mean he is attempting to categorize which virtues are causal of a human “to be in a good state and to perform their functions well”(888—15). In order to keep this paper orderly and comprehensible, we will work in chronological order through Aristotle’s variety of premises and conclusions which lead to his main idea which is ––––––––––––.
Aristotle further divided his thought on ethics into two categories, intellectual virtue and moral/social/political virtue. With respect to his views on moral virtue, Aristotle developed a doctrine that showed that virtue is staying in the mean, the doctrine of the mean. “The moral virtue is a mean…” (Aristotle 109). This doctrine claimed that having the right amount of a characteristic would be virtuous and most often is in between having too much or too little of ...
Interest is sparked in this area that Aristotle writes of because there is a natural need for Ethics in human life. John K. Roth states, “Aristotle assumes that all things, human beings included, have a good, a purpose or end, which it is their nature to fulfill”. This helps one understand Aristotle’s way of thinking, and provides insight to the basis of his theories. A common theory explored by Aristotle is the Ethics of Virtues, and how to practice them. A theory included in Aristotle’s Virtue Ethics is the unity of all the virtues, and in order to be virtuous, one must exhibit all the virtues. One of these virtues being practical wisdom, or Phronesis.