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Aristotle and virtue ethics
Aristotle's Moral and Intellectual Virtues
Aristotle's theory of virtue
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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. …show more content…
We need to feel both pleasure and pain from doing the right thing. Pain can also cure pleasure because the pain could hurt the pleasure and steer us away. This is how we learn to be better people. We combine our experiences with pleasure and pain and find out what actions are good for us. Those who handle pain and pleasure seem to be the best people. Aristotle then shifts to asking the question that we might feel we are already good people because we are already acting in a just manner. Aristotle disagrees with this. He brings up an example of an artist and shows that the skill of the artist is in what he creates. It is over once the art has been made. Virtue is different. The end does not fully matter, but also needs to be in a good state of mind. We should always want to act in a virtuous way. We can only make it to this by creating habits in living a virtuous life. He also brings up that speeches could make people think they are becoming more virtuous, but it will not do anything. Aristotle then discusses what virtue is. It must be in passions, capacities, or characteristics within the soul. Passions have to do with pleasures and pain, capacities are what helps us understand our
According Aristotle, a virtuous person will always use reason and intellect, and effortlessly make the correct decisions in every situation. They have their hexis in the correct place, and they have truly lived and struggled. With a virtuous person, life will have not been easy, and a virtuous person will have had to experience difficult times and learn from these experiences. These experiences are what will make them a virtuous person. For example, a person who had lived their life in poverty, then makes the decision to work and study to get a high paying job. With this, they dedicate a great deal of their time and money to helping the homeless. This person would be an example of what a virtuous person, their soul has had struggled, and without this they would have not become this person. They need to have this struggle in order to become a virtuous person. With a virtuous person, they are naturally a good person.
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
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...
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).
Aristotle claims that there are two types of virtue: intellectual and moral. Intellectual virtues must be taught, so it requires experience and time. On the other hand, “none of the moral virtues arises in us by nature; for nothing that exists by nature can form a habit contrary to its nature.” (Aristotle 23) He says that when we are born, we all have the potential to be morally virtuous; it just depends on our upbringing and habits that determine who actually becomes virtuous. He confirms this with a metaphor to government, when he says, “legislators make the citizens good by forming habits in them.” (23) This is showing that on all levels, virtue is something that needs to be taught.
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...
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.
For many years the writings of Aristotle have been translated and dissected by intellectuals from around the globe. Our textbook that we use in class also includes his ethical views because of how well known he is even though he lived around the time of 300 BC. Aristotle is among most notable and recognizable philosophers that are still being talked about to this day. For this epistolary essay, I want to discuss the views Aristotle had on habit, the mean, and the noble as told from the point of view of Joe Sachs, the writer of this particular entry, who inserts his opinion from time to time.
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.
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.
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,
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.
The good man and the good citizen are not one and the same. What can be said about one cannot be necessarily said about the other. It is essential for the good man to be a good citizen. It is not, though, vital for the good citizen to be a good man. This distinction is important to make, because it helps one understand that the qualities a good man possesses far supersede those of a good citizen. A good citizen does what is best for the community, his city. As long as he is no harm to his surroundings, and cares for the improvement and betterment of his city, he is a good citizen. Who a person is doesn't greatly affect what kind of citizen he will be. What if a man is a secret murderer? If we were to say that he only kills people outside of his city, would he be affecting the city in any way? If he was a great politician and lived this secret life as well would he still be a great citizen? The answer is yes. This is because the good citizen doesn't have to care about others. He can allow his desires to overpower his calculating. He doesn't have to have a well-ordered soul. In other words, he doesn't have to be a good man. Aristotle chooses to search for the difference between the good man and the good citizen by examining and analyzing their virtues. He concludes that, "Hence, the virtue of a citizen must be suited to his constitution.
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?'