Aristotle's Non-Rational Faculties

1642 Words4 Pages
bulb-icon

Recommended: The nature of virtue aristotle

Aristotle believes that virtue is a type of knowledge; virtue is also engaging in rational activity. However, having a virtuous character may be difficult to contain, as humans have many non-rational faculties. These faculties may affect a state of character, taking away one’s virtue. Aristotle believes, though, it is possible for non-rational faculties to be utilized in a virtuous way. In this paper, I will analyze non-rational faculties and their function, identify how virtue can affect these faculties, bring up different parts of the non-rational soul, and overall support Aristotle’s position that “virtue being a knowledge” and that “non-rational faculties can be exercised as virtuous activity” do not conflict. Firstly, it is important …show more content…

Certain faculties within the soul can be conditioned in order to build a good character, however some are acted upon without any form of deliberation. Aristotle believes that the non-rational soul is like a child, and that the rational soul is like the child’s parents. The non-rational soul is guided by the rational soul, such as the child listens to his parents. Aristotle also believes that all people, even virtuous people, have these non-rational faculties within them, and their virtue involves the excellent exercise of their non-rational faculties. Human emotion, for instance, is an example of a non-rational faculty. This may seem like it cannot be affected by rational action, however, Aristotle believes that acting out of emotion is completely voluntary (making the actor responsible). To illustrate emotion being a non-rational faculty, I will use a story. N has been robbed, and his expensive vase (a family heirloom) has been stolen from him. N is frustrated and hurt by this, and after looking for clues, …show more content…

The knowledge of virtue must assist in non-rational thought’s guidance of action. Deliberation and habituation lead to virtuous behavior, however, Aristotle believes there are steps to obtaining virtue. Decency is a stage to becoming virtuous, and what separates decent action from virtuous action is knowledge. Aristotle thinks that an agent’s understanding defines the quality of an action. Right action must be habituated, and when an action done at the right time, right place, and the right amount, it may become virtuous. This relates back to the first example, as the anger felt within N was exercised at the right time, place, and amount. His knowledge spoke in the same voice as his non-rational faculties, creating a virtuous action. However, in the second example, N’s emotion was not guided by knowledge and was not exercised for the right reason. N did not live the non-rationally active moment in a virtuous

Show More
Related

  • The Virtues of the Populace: Cicero Marcus Tullius

    1038 Words  | 3 Pages

    The value attributed to the first virtue, wisdom, whose essence lay in “the perception of truth and with ingenuity,” concerns the comprehension of the nature of justice (7). In fact, Cicero asserts, within the public sphere, “unless learning is accompanied by the virtue that consists...

    Read More

  • Difference Between Aristotle And Hobbes

    1190 Words  | 3 Pages

    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

    Read More

  • Kant Vs Aristotle

    1053 Words  | 3 Pages

    Aristotle’s virtuous person and Kant’s moral worth have two different meanings. Kant and Aristotle, from different times, have different ways of looking at what makes people make the best decisions. Coming from different sides of ethics in Deontology and virtue ethics, they agree and disagree with each other as most other schools of ethical thought do as well. After stating both their positions, I will prove that Kant’s view of morality is more correct than Aristotle’s view of the person.

    Read More

  • Does Aristotle’s Function Argument Offer a Convincing Account of the Human Good?

    1843 Words  | 4 Pages

    The identification of the soul parts as the contributors and main elements for the function of the most important human activity (reasoning), marks the inevitable psychological asset of Aristotle’s thinking; specifically, the classification of human virtues derives from the analysis of the soul’s types, attributing to human beings the ability of reasoning which distinguishes human beings from the rest of ‘natural bodies.’ Indeed, reason exists in two parts of the soul, namely the rational and the appetitive (desires or passions), and so it expresses within two different virtues, the moral and intellectual ones. Moral virtues satisfy the impulses of the appetitive part and the intellectual virtues hav...

    Read More

  • Six Types Of Character In Aristotle's Nicomachean Ethics

    1079 Words  | 3 Pages

    There are two categories that he puts them in irrational and rational. In irrational he has two parts vegetative which is no share in reason. This means that no matter what the body digest or blood pumps and it cannot be stopped because it is part of the bodies job to do. The second part of the irrational is the appetitive which has a potency to share in reason. The desires conform to reason and it does not control the person. The second category is rational and it has reasoning or also known as intellective and this means that the person thinks with reason. For example, in math class two plus two will always be four. Appetitive and reasoning are to work together. If not a person cannot be considered virtues and therefore cannot be happy. A person has to feel the correct feeling for a specific situation to be able to be considered good or correct. For a person to be considered good they need to have appetitive and be rational of these things to make them virtues. Also the person needs to not neglect feelings because they are supposed to feel a certain feeling for a specific situation that is supposed to be that way. If the person does not feel it or refuses it, then they are not doing what a correct good and virtues person does. Only the good man has the objective feeling and action only when the person feels the correct emotions in the right way. A person that sees something sad should react sad because it is the correct feeling. They should not feel happy or glad of that sad situation or they are not a considered a good

    Read More

  • Aristotle's versus Kant's Categories of the Temperate, the Continent, the Incontinent, the Vicious and the Bestial

    2179 Words  | 5 Pages

    Aristotle’s psychological types, as described in “Nichomachean Ethics,” are a categorization of different internal moral characters. These categories are a comprehensive attempt - for ancient philosophy - at identifying which internal psychologies manifest virtuous or morally bad behaviour. His moral categories are somewhat obsolete in a post-modern world, where science and politics are far more developed than in Ancient Greece. However, moral psychological ethics and normative debate still holds a relevant position in the moral undercurrent of society – it is dispersed through legal, political, military and medical activity, in relationships and familial function. It is for this reason, that Immanuel Kant examined a similar issue in “Pure Practical Reason and the Moral Law,” and that it still makes for interesting philosophical discussion.

    Read More

  • Aristotle And Plato's Apology: Plato And Aristotle

    1797 Words  | 4 Pages

    According to Aristotle, a virtue is a state that makes something good, and in order for something to be good, it must fulfill its function well. The proper function of a human soul is to reason well. Aristotle says that there are two parts of the soul that correspond to different types of virtues: the appetitive part of the soul involves character virtues, while the rational part involves intellectual virtues. The character virtues allow one to deliberate and find the “golden mean” in a specific situation, while the intellectual virtues allow one to contemplate and seek the truth. A virtuous person is someone who maintains an appropriate balance of these two parts of the soul, which allows them to reason well in different types of situations.

    Read More

  • Is Aristotelian Virtue Ethics a Successful Moral Theory?

    1806 Words  | 4 Pages

    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.

    Read More

  • The State Of Ethics In Aristotle's Nicomachean Ethics

    1249 Words  | 3 Pages

    According to Aristotle, there are two types of virtue. These are: intellectual and moral virtue. Intellectual virtue stems from growth and teaching. In order to be intellectually virtuous one must have a great amount of experience and have allocated a great amount of time in studying whatever task it is they are looking to be virtuous in. On the other hand, moral virtue is given birth through habit. It is not an object that we are just born with it. Moral virtue originates from constant repetition.

    Read More

  • Aristotle and the Book of Nicomanchean Ethics

    2039 Words  | 5 Pages

    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.

    Read More

  • Aristotle and Happiness of the Soul

    716 Words  | 2 Pages

    ...Aristotle’s conclusion relates human good, activity of soul and excellence. It is this expression of virtue through action that allows happiness to be obtained. Such dependence on virtue sets the scene for Aristotle to examine virtue more closely. He will elaborate on the two parts of reasoning well (virtue). The first part of reasoning well is having the right desires to aim oneself at the right good and not just the apparent good. The second part of reasoning well is knowing how to get to this proper desire. This will be further elaborated in book two where Aristotle will explore what it means to reason well and what is means to be virtuous.

    Read More

  • Aristotle's Views Of The End Goal Of Happiness

    1231 Words  | 3 Pages

    He claims that virtue of thought is taught and that virtue of character is habitually learnt. Either way, virtues do not “arise in us naturally” (216, 1103a20). He argues that humans have the capacities for virtues, but they must act on them (216, 1103a30). Thus, a person must learn to use the capability of being virtuous, meaning someone needs to teach them those virtues (217, 1103a10). To be virtuous, it is not just the action that matters, but the reason behind the action too. Aristotle says that a person should be consciously acting virtuous because this would result in him living a happy life (221, 1105a30). This takes time and a person must constantly repeat these actions to achieve the end goal of being virtuous (221,

    Read More

  • Aristotle's Philosophy on Purpose

    893 Words  | 2 Pages

    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.

    Read More

  • Virtue and Happiness

    1466 Words  | 3 Pages

    ...rts of the soul in order to find the function of human beings which is activity in accordance with reason. It is first in this function that men ought to be virtuous. It is thanks to the same distinction that Aristotle gives the different types of virtues. However while Aristotle dedicates most of his piece to the practical, active aspects of virtue it is necessary to keep in mind the virtues of the life of study which is reintroduced in the chapters 7 and 8 of book X. Thus what appears as a contradiction in these chapters is in fact a reminder and a justification of the honourable and divine aspect of the life of study which is necessary to reach complete happiness.

    Read More

  • The Emotions and Selective Perception

    1189 Words  | 3 Pages

    Furthermore, the way people perceive things can also be influenced by the emotion and this is called as selective perception. The virtues and vices can be included in one’s perception on things or to other people. According to the writer, S.Nancy, 1989, “Virtues are defined as states by which we stand well or badly with regard to feelings”. For example, if someone is hating the other one, even for something good, he or she will deny the good side of that person because of bad perception that he or she has on that particular person. People can be responding on their emotional sensitivity to act on certain circumstances. The important point by Aristotle on the perception was it is not just our perception on things what matters but the perception and emotional impact from others to our presence determine whether we become vulnerable to them. Aristotle added that our per...

    Read More

More about Aristotle's Non-Rational Faculties

Open Document