Virtue Ethics
Introduction
Aristotle and Confucius are two of the world’s greatest philosophers. They gave assertions in their time that continue to guide thinking to this day. One of the areas in which they focused is ethics and with it virtue ethics. Both of them had an approach to the subject that continues to fascinate the world. Some of the aspects were similar, but there are fundamental differences in the way they address the issue. It is critical to point out these differences so that one can then move on to the why. The paper shall focus on the differences in a comparative essay that will end with an opinion as to the subject matter.
Virtue as Inborn
Aristotle was very clear that virtue was learned and that anyone could become a virtuous human being. In his writings, he says that virtue comes from actions.
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It is a significant underpinning of his assertions that actions determined whether a person was virtuous or not. He says that the repetition of a task is what leads to virtue (Hooft, 2014). Therefore, if one is truthful enough, he or she then gains the virtue of being truthful. In that sense, a person cannot become virtuous if he or she is not practicing that action. For example, if one does not have the occasion to be courageous, then he or she will not gain the virtue of courage.
Confucius says that the aspects go the other way. It is the virtues that will dictate the actions that one will take. The virtues come from deep down, and they will guide one in his or her life. For example, he says that one can be exceedingly clever but not be wise. The wisdom is something that cannot be practiced. Therefore, the exercise of the cleverness will not lead to the wisdom. No matter how many times one tries practices the cleverness, there will be no progression to wisdom (Yu, 2007). In this case, the virtue stands separate from action; the action needs it and not the other way round.
Aim of
The first question that immediately comes to mind is that these virtues seem to be only conceptions. Can these conceptions really be used for everyday practicality? An example of this could,again, go back to courage. For Aristotle courage is the appropriate response to danger. But, is that always the case? It would seem that in some situations of danger, the deficient vice of cowardice might be a more appropriate response. Consider a situation in which you are walking alone in a dark alley at night. Someone confronts you, points a gun in your face, and demands all your money. The correct response to this situation, for Aristotle, is courage, but what type of courage? Is there a mean within the mean of courage for this situation? Perhaps the best thing to do is be cowardly and just give up your money. Would this be acceptable or would this be a cowardly vice in response to danger? According to Aristotle, your wrong if you don 't employ courage to this danger, but in reality, this appears the “right” thing to
One achieves virtue when one studies wisdom. Wisdom is seen as a higher value according to Seneca. In the text Seneca states that, “…the study of wisdom, and that is lofty, brave, and great-souled,” indicating that the learning of wisdom values high importance to Seneca because it shows the dedication to undergo the pressure of attaining wisdom. Also, Seneca discusses the differences between learning the technical aspect of something versus the true meaning of something. For example Seneca states, “You know what a straight line is; but how does it benefit you if you do not know what is straight
Louden opens this section with this statement: “… it is commonplace that virtue theorists focus on good and bad agents rather than on right and wrong acts.” This is a good th...
Klagge, JC 1989, Virtue: Aristotle or Kant? Virginia Tech Department of Philosophy, Web version accessed 14 May 2014.
Virtue ethics is a moral theory that was first developed by Aristotle. It suggests that humans are able to train their characters to acquire and exhibit particular virtues. As the individual has trained themselves to develop these virtues, in any given situation they are able to know the right thing to do. If everybody in society is able to do the same and develop these virtues, then a perfect community has been reached. In this essay, I shall argue that Aristotelian virtue ethics is an unsuccessful moral theory. Firstly, I shall analyse Aristotelian virtue ethics. I shall then consider various objections to Aristotle’s theory and evaluate his position by examining possible responses to these criticisms. I shall then conclude, showing why Aristotelian virtue ethics is an unpractical and thus an unsuccessful moral theory in reality.
...importance of virtue here is that, virtues are needed for living well; But in order to obtain
Ethical virtues deal with actions of courage, generosity, and moderation. Intellectual virtues deal with wisdom and contemplation. Ethical virtues are created through habitual actions. Aristotle says that humans are not born with a natural capacity for virtue. He believes that education and cultivation as youth by one’s parents are pivotal in setting up humans’ ability to make virtuous acts habitual.
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.
To achieve this topic, I have sectioned my paper into three main sections, in which I have subsections supporting. In the first section, I will provide much information about Aristotle and his beliefs in virtue and obtaining happiness. Using information from his book of ethics I will provide examples and quote on quote statements to support his views. In the second section, I will provide my agreements as to why I relate and very fond of Aristotle’s book of Nicomachean Ethics. In the third section, I will provide research as to why there are such objections to Aristotle’s book of ethics, and counter act as to why I disagree with them. Lastly I will conclude much of my and as well as Aristotle’s views on ethics and why I so strongly agree with this route of ethics for humans.
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.
the right way to go. Aristotle says that virtues are something that we
The other branch of virtues is the agent-based theory which deals with rightfulness of actions.It 's from this theory that most moralists base and benchmark their actions from. The agent-based theory also puts a lot of emphasis on virtues. The virtues are determined in most cases by both any sense in common and intuitions. It’s from this that observers make judgments about admirable traits found in various
Final Essay The Question of Virtue The question of virtue is addressed differently in the ancient Greece and Rome, later classical Greece and Rome, and in Christianity. The deliberation of this matter alone has changed the world dramatically and has developed throughout the centuries. In the Ancient Western world virtue is the honor code, and in later classical Greece and Rome world virtue was seen more as an internal orientation. Then, later on, in Christianity, virtue was something received by God’s grace in which was gifted when one seeks the right relationship with God and believing in Jesus Christ.
To start this section on moral virtue, Aristotle begins by showing that intellectual virtue can be caused by education. There are also moral virtues that are developed based on habits in someone’s life. These moral habits are developed by humans and we do not know them until we act on them. We need to have experience in order to experience them. Aristotle gives an example of building a house. We do not know how to build until we actually have done it correctly. We need to be put in a habit to practice moral virtues from a young age in life. He then continues by saying that these are meant to make us good. We need to look at our actions in order to see what is just and worthy. With this, all virtues are somewhere between excess and deficiency.