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Strengths and weaknesses of virtue ethics
Notion of virtue
Strengths and weaknesses of virtue ethics
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Philosophers Immanuel Kant and Aristotle have presented different accounts of what it means to be morally virtuous. Kant believes that inclination or desire is irrelevant to moral virtue, however, Aristotle believes that they are relevant to each other. I will argue that Kant presents the more convincing account of moral virtue. There are three philanthropist cases that can be critiqued according to Kant and Aristotle. The first case involves a happy philanthropist who donates money to a cause and spreads joy around her. From doing these actions, she is receiving publicity and an increased social reputation, which is leading to her happiness. The second case is about a dutiful, yet cold philanthropist who has no sympathy in her heart. She doesn’t care about the people around her but gives to them anyway and does not receive pleasure or happiness from these actions. The third case involves a happy, dutiful philanthropist. He donates to others because he feels it is the right thing to do, and receives pleasure from it. He does not receive publicity or social reputation but finds happiness in purely helping others. Kant’s teachings focus on the rightness or wrongness of actions themselves, and he …show more content…
The first part is the Non-Rational part, which takes care of things like breathing or growing and cannot be controlled by reason. The second part is the Quasi-Rational part, which has to do with inclination or desires and can align with the Rational Part or reason. When it does align, virtue of character, or eudamonia, is achieved. The final part is the Rational part, which is the site of intellectual virtue because it does the thinking and reasoning. Therefore, according to Aristotle, in order to become virtuous one must become habituated with virtuous actions and must educate their inclinations to align with
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
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.
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...
Klagge, JC 1989, Virtue: Aristotle or Kant? Virginia Tech Department of Philosophy, Web version accessed 14 May 2014.
In this paper, I will argue that Kant provides us with a plausible account of morality. To demonstrate that, I will initially offer a main criticism of Kantian moral theory, through explaining Bernard Williams’ charge against it. I will look at his indulgent of the Kantian theory, and then clarify whether I find it objectionable. The second part, I will try to defend Kant’s theory.
Both Kantian and virtue ethicists have differing views about what it takes to be a good person. Kantian ethicists believe that being a good person is strictly a matter of them having a “good will.” On the other hand, virtue ethicists believe that being a good person is a matter of having a good character, or being naturally inclined to do the right thing. Both sides provide valid arguments as to what is the most important when it comes to determining what a person good. My purpose in writing this paper is to distinguish between Kantian ethics and virtue ethics, and to then, show which theory is most accurate.
Ethics can be defined as "the conscious reflection on our moral beliefs with the aim of improving, extending or refining those beliefs in some way." (Dodds, Lecture 2) Kantian moral theory and Utilitarianism are two theories that attempt to answer the ethical nature of human beings. This paper will attempt to explain how and why Kantian moral theory and Utilitarianism differ as well as discuss why I believe Kant's theory provides a more plausible account of ethics.
Gakuran, Michael. "Aristotle’s Moral Philosophy | Gakuranman • Adventure First." Gakuranman Adventure First RSS. N.p., 21 May 2008. Web.
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 ...
...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.
Kant, Immanuel, and James W. Ellington. Grounding for the metaphysics of morals. Indianapolis, Ind.: Hackett Pub. Co., 1981. Print.
‘Kantian Ethics’ in [EBQ] James P Sterba (ed) Ethics: the Big Questions, Oxford: Blackwell Publishers, 1998, 185-198. 2) Kant, Immanuel. ‘Morality and Rationality’ in [MPS] 410-429. 3) Rachel, James. The Elements of Moral Philosophy, fourth edition. New York: McGraw-Hill, 2003.
Kant, Immanuel. “The Foundations of Ethics.” Moral Philosophy a Reader Forth Edition. Ed. Pojman, Louis P.,and Tramel, Peter. Indianapolis/ Cambridge: Hackett Publishing Company, Inc, 2009. 218-237. Print.
MacIntyre acknowledges historical accounts of virtue and analyzes how they have become incompatible with theories of virtue and he concludes that these contrasting views are attributable to various practices that create differing conceptions of virtues and the virtues that are behind moral traditions. MacIntyre has argued for a radical change in the way that morality is viewed in regards to tradition. Whether it is a call for change the emphasis obligations, there is a return to a general comprehension of ethics or a tradition that unifies the practices that generate virtues. In the views of MacIntyre, he believes that if an individual follows tradition, then are achieving moral progress. Since MacIntyre upholds the view of an Aristotelian, if an individual upholds tradition in virtue ethics they are making moral progress. To be a virtuous person, one must fulfill the tasks of a virtuous person. It is important to acknowledge that a moral character particularly one who upholds a living moral tradition develops over a period of time. People are born with different natural tendencies; some may be positive tendencies such as friendliness and some may be negative tendencies such as jealousy. These tendencies are and can be encouraged and grow or thwart because of the influences an individual may exposed to when growing up. There are factors that play a vital role in this
Philanthropy, or the act of private and voluntary giving, has been a familiar term since it first entered the English language in the seventeenth century. Translated from the Latin term “philanthropia” or “love of mankind,” philanthropy permeates many social spheres and serves several social purposes including charity, humanitarianism, religious morality and even manipulation for social control.