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Aristotle’s theory of virtue
Aristotle theory of virtue
Aristotle's theory on virtue
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Aristotle believes that virtue is strongly associated with pleasure and pain within actions and feelings (1104b 9), if an individual is able to reject something that is pleasurable and be okay with that decision then they are considered level-headed, however, if that person is bothered by avoiding the pleasurable thing, then they are uncontrolled. Aristotle states, “There are three conditions arising in the soul—feelings, capacities and states— virtue must be one of these.” (1105b 20). In other words, feelings that are derived from pleasure and pain, what the person is capable of doing with these feelings and states describes what our lives entail when our feelings are good or bad. However, Aristotle believes that “states” is what virtues
Aristotle believed the highest good is happiness, once we choose happiness as an end that is the ultimate goal. The path a person takes to reach their end goal is numerous or can lead to more means and not to an end, in the New York Times article Man Who Gave Psychics $718,000 ‘Just Got Sucked In’ By Michael Wilson. Niall Rice, was placed in a strange situation he visited psychics whom claimed to reconnect him to his distant love no matter the cost or dimension.
He stated, “So virtue is a provisional disposition… virtue is a mean; but in respect of what is right and what is right and best, it is an extreme (Aristotle, 42).” Here Aristotle explains that moral virtue is determined by reason and that it avoids the states of too much, excess, or too little, deficiency. He believes that our soul is the principle of living because it is inside of us. 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 believe 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, where you’d be considered rash or fool hardy. Generosity is also a moral virtue. When you are generous, you are either giving too much, which makes you profligate, or you are giving too little which would consider you as a stingy person. Moral virtues lead you to happiness because of their intermediate state that is by
...it is necessary to examine human virtue. Something is considered to have reason in two senses: that which has reason in itself and that which listens to reason. These two senses are the origin of the distinction between intellectual and ethical virtues, respectively. The understanding of virtue and happiness is justified in the ideal that happiness is to be found in pleasure, others that it is to be found in honor, and others that it is to be found in contemplation. Happiness is not found in living for pleasure because such a life is slavish. Nor is it found in seeking honor because honor depends not on the person but on what others think of him. In order to be successful in an organization it is key to find a balance between two extremes that is an end within itself, that’s why Aristotle strongly believes that happiness is acquired through political organization.
In conclusion, Aristotle’s elucidation of happiness is based on a ground of ethics because happiness to him is coveted for happiness alone. The life of fame and fortune is not the life for Aristotle. Happiness is synonymous for living well. To live well is to live with virtue. Virtue presents humans with identification for morals, and for Aristotle, we choose to have “right” morals. Aristotle defines humans by nature to be dishonored when making a wrong decision. Thus, if one choses to act upon pleasure, like John Stuart Mill states, for happiness, one may choose the wrong means of doing so. Happiness is a choice made rationally among many pickings to reach this state of mind. Happiness should not be a way to “win” in the end but a way to develop a well-behaved, principled reputation.
Melissa is more likely to be attracted to Aristotle’s basic orientation and his view on the soul. Melissa’s mind set leans more towards the scientific thought process when it comes to life and death. Like Aristotle her beliefs are more of the here and now. Making due with the reality put in front of them. Even though Melissa’s thoughts and beliefs mostly come with facts she still has some belief that there is something beyond the body that makes Matthew who he is, Matthew. But with that belief she also thinks without brain function there is no Matthew to save. It is a body with no ability to think and live. So like Aristotle she does think that there is a soul that is a part of our bodies. But without the ability to think then you are not living.
In Nicomachean Ethics, one of Aristotle’s aims is to convince us that the good for humans is engaging in rational activity virtuously. It is important to note that, within the context of Aristotle’s Nicomachean Ethics, acting virtuously is defined as acting on the intermediate or most reasonable option between extreme actions and feelings (class). Function is defined as being a characteristic work of the specific thing or being in question, such as human beings. Aristotle also accepts the idea that well-being (or happiness) is the ultimate good (1097b, 20). Aristotle begins outlining this view by arguing that the good for whatever thing that has a function, such as a flautist, depends on its “characteristic action” or function, so the same must be true for a human
One of Aristotle’s conclusions in the first book of Nicomachean Ethics is that “human good turns out to be the soul’s activity that expresses virtue”(EN 1.7.1098a17). This conclusion can be explicated with Aristotle’s definitions and reasonings concerning good, activity of soul, and excellence through virtue; all with respect to happiness.
Thus, when virtues involves in some personal pain, the idea of purpose or need become very important as it deeply depends on self-control. Self-control becomes extremely important when virtues entails stepping out from person’s comfort zone, here you can distinct a virtuous person from others. A virtuous person can control himself and abide to rules and morals whatsoever, while people with no self-control but claiming being virtuous might forget their morals and values in some situations. In conclusion, I argue that there is a connection between virtues and happiness, however I have showed some situations that virtues may lead to unhappiness or confusion.
Aristotle’s thoughts on ethics conclude that all humans must have a purpose in life in order to be happy. I believe that some of the basics of his ideas still hold true today. This essay points out some of those ideas.
Aristotle feels we have a rational capacity and the exercising of this capacity is the perfecting of our natures as human beings. For this reason, pleasure alone cannot establish human happiness, for pleasure is what animals seek and human beings have higher capacities than animals. The goal is to express our desires in ways that are appropriate to our natures as rational animals. Aristotle states that the most important factor in the effort to achieve happiness is to have a good moral character, what he calls complete virtue. In order to achieve the life of complete virtue, we need to make the right choices, and this involves keeping our eye on the future, on the ultimate result we want for our lives as a whole. We will not achieve happiness simply by enjoying the pleasures of the moment. We must live righteous and include behaviors in our life that help us do what is right and avoid what is wrong. It is not enough to think about doing the right thing, or even intend to do the right thing, we have to actually do it. Happiness can occupy the place of the chief good for which humanity should aim. To be an ultimate end, an act must be independent of any outside help in satisfying one’s needs and final, that which is always desirable in itself and never for the sake of something else and it must be
Aristotle makes a conclusion that to be happy, one must have both complete virtue and a complete life (page 12). Pathways to happiness can only be a natural good. A natural good is the result of a human action in which the end result of that action is pursued in its own right (page 7). Happiness is the ultimate goal of human life and virtue is one of the highest achieved goods. To be happy, one must also have a complete life, meaning a life without misery. One can be virtuous and still be unhappy if their life is full of misfortune.
It is true that virtues are not feelings because we are not moved by feelings because we do good and bad things depending on our virtues and vices not through how we are feeling. Someone will not commit murder because of his or her feelings but because of their vices that are playing in their head. No one is forced to do anything because of his or her feelings. Also the excellence of virtue is needed because it is what makes something good and allows it to function well. For example I believe god created excellence in our bodies and the ways in which we were created because through the excellence we are able to survive, breath, walk, and function well. This virtue is what makes us as people good because I believe we are all born good but what can change that is if a person develops bad habits, which would lead him or her to not function properly.
"There is much pain that is quite noiseless; and that make human agonies are often a mere whisper in the of hurrying existence. There are glances of hatred that stab and raise no cry of murder; robberies that leave man of woman for ever beggared of peace and joy, yet kept secret by the sufferer-committed to no sound except that of low moans in the night, seen in no writing except that made on the face by the slow months of suppressed anguish and early morning tears. Many an inherited sorrow that has marred a life has been breathed into no human ear." George Eliot (1819-80), English novelist,editor. Felis Holt, the Radical, Introduction (1866).What is pain? In the American Heritage Dictionary, pain is referred to as "an unpleasant sensation occurring in varying degrees of severity as a consequence of injury, disease, or emotional disorder." The word is rooted in Middle English, from an Old French piene, from Latin poena, meaning "penalty or pain", and from Greek pointe, meaning "penalty." Pain is a very realistic problem that many individuals face daily.
384 B.C.E., Aristotle was born in Stagira, Greece. At the age of fourteen, Aristotle went to Athens to study Philosophy with Plato. Although he studied with Plato, he did not always agree with some of his teachings. When Plato died, Aristotle left Athens and traveled to Macedonia. While in Macedonia, Aristotle tutored Alexander the Great. Later on in his life, Aristotle returned to Athens and created a school of him own, Lyceum. When Alexander the Great died in 323 B.C.E., Aristotle fled to Euboea to avoid charges and execution. He died shortly after in 322 B.C.E. (Aristotle Biography, 2015). Aristotle is seen as much more than just a great philosopher of his time. He practiced in ethics, biology, science, and much more (Chaffee, 2013, p. 250).
According to Aristotle, the good life is the happy life, as he believes happiness is an end in itself. In the Nichomachean Ethics, Aristotle develops a theory of the good life, also known as eudaimonia, for humans. Eudaimonia is perhaps best translated as flourishing or living well and doing well. Therefore, when Aristotle addresses the good life as the happy life, he does not mean that the good life is simply one of feeling happy or amused. Rather, the good life for a person is the active life of functioning well in those ways that are essential and unique to humans. Aristotle invites the fact that if we have happiness, we do not need any other things making it an intrinsic value. In contrast, things such as money or power are extrinsic valuables as they are all means to an end. Usually, opinions vary as to the nature and conditions of happiness. Aristotle argues that although ‘pleasurable amusements’ satisfy his formal criteria for the good, since they are chosen for their own sake and are complete in themselves, nonetheless, they do not make up the good life since, “it would be absurd if our end were amusement, and we laboured and suffered all our lives for the sake of amusing ourselves.”