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Aristotle virtue ethics theory
Aristotle's views on virtue
Aristotle on virtue ethics
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One question that has been asked throughout this semester is if you were hiding Jews and Nazi soldiers came to your door asking if you were hiding Jews, would you lie or tell the truth? Aristotle’s virtue ethics is one lens we can use to look through to help answer this question. Aristotle explains virtue ethics as having to do virtuous things rather than just be virtuous and to do virtuous things you must have some degree of material possessions. I believe that Aristotle’s virtue ethics answer the question above in the best, most logical way. Aristotle’s virtue ethics has a few key points that must be discussed to understand fully how we get to answer the question above. First, a virtue is an excellent use of function of a thing. There are intellectual virtues, such as wisdom and ideas, as well as moral virtues like temperance and honesty. Virtue has a certain structure to it, there is virtue which is where the good is located, and then two vices on either side in which they represent the bad. One vice is called the excess vice and that is where there is too much of the virtue, and the other is the deficiency vice where there is too little of the virtue present. So, for example, if I lie too much I would correct that vice by aiming on the exact opposite end of the spectrum talked about above so that I end up in the middle (the virtue.) One thing virtue ethics depends on is happiness. Aristotle believed that children could not be happy because they have not experienced the same things adults have, he also believes that a fulfilled life is measured after death. Aristotle also talks about something called the Chief Good. The Chief …show more content…
There are a lot of components to it and not all the components are easy to understand. One way this could be fixed is to make it simpler to understand. If it is simpler to understand, it takes less steps, therefore, less time to come to your decision when faced with this
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
On Virtue Ethics. Oxford: Oxford University Press, 2003. http://www.oxfordscholarship.com. ———. "
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...
In consideration to Nicomachean Ethics, Aristotle’s view of the great-souled man is that of an individual that represents happiness and obtains the five virtues: wisdom, justice, bravery, self-control, and the overall goodness within an individual (happiness). The magnanimous person is very complex and displays the proper virtues at the proper time, and in the proper way. In addition, the great-souled man accommodates to his surroundings where he is honorable but not boastful in his actions. Aristotle believes that it is only possible to attain happiness within a political organization because happiness represents living well without being concerned with others, they solely live for the truth and not approval.
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.
Aristotle develops his virtue ethics by first considering ends and goods. He claims that “every action and decision, seems to seek some good” (Shafer-Landau 2013, 615). Aristotle states that we pursue certain things because of the benefits it brings itself and other consequences it may bring. Aristotle suggests that this is the same for goodness. We must pursue what is good for good itself and for any other benefits it may bring. Furthermore, Aristotle suggests that through pursuing the good, we are able to determine the best way of life (Shafer-Landau 2013, 615).
For Aristotle, every object has a final cause, which is the reason for which the object is made. In other words, the final cause is the function of the object. An object achieves the Good when it fulfills its function excellently. As an example, a good shovel is a shovel that digs well, whereas a good knife is a knife that cuts well. These functions depend heavily on the object, and an object is not good if it fulfills a function of a different object, a knife that is good at digging holes well would not be a good knife. This principle holds for human beings as well, a good person is the one who fulfills his or her function in an excellent manner. This includes both the function of a person as an individual in a certain field, as well as the general function of a human on a holistic sense. There is no perfect definition of what the overall function of a human being is, though. However, society as a whole has identified several virtues, characteristics that are widely thought to help people fulfill the function of being human and therefore lead to the good. Aristotle believed these traits are learned and developed through practice, but he also says these traits deteriorate if practiced wrong. Under what this philosophy, the best course would seem to be developing these traits to their fullest extreme. Yet Aristotle states “, we observe that these sorts of states naturally tend to be ruined by excess and deficiency” (Nicomachean Ethics, II, 1104a15). In other words, do much of a characteristic can be just as bad as too little of the trait or not having the trait at all. For instance, too much bravery causes one to act without thinking of the consequences or considering the dangers, whereas too much lawfulness would result an individual who is strict and inflexible. On the other hand, living without bravery or lawfulness would also cause problems. Aristotle believes the
Hursthouse, R. (2003, July 18). Virtue Ethics. Stanford University. Retrieved March 6, 2014, from http://plato.stanford.edu/archives/fall2013/entries/ethics-virtue
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 Book I of Nicomachean Ethics, Aristotle states that the ultimate human goal or end is happiness. Aristotle then describes steps required for humans to obtain the ultimate happiness. He also states that activity is an important requirement of happiness. A virtuous person takes pleasure in doing virtuous things. He then goes on to say that living a life of virtue is something pleasurable in itself. The role of virtue to Aristotle is an important one, with out it, it seems humans cannot obtain happiness. Virtue is the connection one has to happiness and how they should obtain it. My goal in this paper is to connect Aristotle’s book of Nicomachean Ethics to my own reasoning of self-ethics. I strongly agree with Aristotle’s goal of happiness and conclude to his idea of virtues, which are virtuous states of character that affect our decision making in life.
What is a lie? And when is it appropriate to tell a lie? Are two questions to think about after reading Plato's Republic translated by G.M.A Grube. A lie by definition is a false statement intended to deceive. Most people would agree this is not a "just" thing to do to your friends. In American society today, lying has always been a "bad" thing to do. Trust is very important, parents always tell their kids never to lie or they will loose their trust. Plato disagrees, with what most parents say to their children. He states there are two different kinds of lies, ones that are always improper to tell (True falsehoods). And ones that are suitable to tell against enemies, to prevent something bad happening to a friend, and to make up a story for a point. (Verbal falsehood).
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.
Before describing the close relationship between the good and virtue, we have to define these terms. Virtue has a broader sense than the contemporary understanding we have of it, in the Nicomachean Ethics virtue simply means excellence. Aristotle defines a good by noticing that every action seeks some good. In the Nicomechean Ethics good and end are interchangeable and both mean goal. Having described a good, Aristotle makes a distinction between goods in order to define the latter. So there are two types of goods (1094a10-1094a16), some have an instrumental value, they refer to goods which we seek in order to obtain other goods. For example money is a good however we do not value it for itself but rather in order to obtain something else such as a material product. Other goods are intrinsic, we value them for themselves. For example health would be considered as an intrinsic good since we seek good health for itself. The distinction between instrumental and intrinsic goods enables us to establish a hierarchy of goods and to suppose the existence of a good which would be the highest one. Knowing that there is...
times. Then the sand was sunk. Aristotle was a great believer in virtues and the meaning of virtue to him meant being able to fulfil one's functions. Virtue ethics is not so much interested in the question, "What should I do?" but rather the question 'what sort of person should I become?'