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Essay on the definition of nobility
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Aristotle, in the Nicomachean Ethics, asserts that every ethical virtue aims at what is noble. In order to establish his definition of nobility, Aristotle takes the example of the virtue of courage. This virtue aims at what is noble, namely the common good, and this noble end is reached through courageous acts done by a brave man. There is a direct relationship between becoming good and loving what is noble. In order to become a good person, one must be conditioned to love what is noble and hate what is ignoble. This person will develop the proper character and be able to perform virtuous acts. One cannot become good without reverence for nobility. Furthermore, there also is a direct relationship between ethics and what is noble. Ethics is based on doing what is right, which means doing what is noble.
Aristotle approaches the topic of nobility by giving an account of courage. Aristotle refers to death as the most fearful thing because it is a definite end. The man who has courage and is brave would be concerned with death because he would be the only one able to face it. The truly brave man would experience death only in battle though, because there is a difference between the man who dies at sea and the one who dies in battle. The deaths that take place in the battlefield are the noblest because they “take place in the greatest and noblest danger” (Nicomachean Ethics III. 6). While a solider goes into battle for the greatest good for the greatest number, the fisherman goes to sea simply to get food for himself or his family. The honor, which is not to be confused as being the same as nobility, that is attached with the deaths in battle may be due to the underlying intention of the brave man. The brave man going into battle ...
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...amples of people who are thought to be noble in American society. The common feature for all these examples is the self-sacrifice, selflessness, and work for the good of the community.
Ethical virtues all aim at nobility, or the common good, which sometimes involves self-sacrifice. In the case of courage, the brave man is able to sacrifice himself in battle for the good of others. The man has to be conditioned to love what is noble and hate what is ignoble. This cultivation of the soul is necessary for the man to become good, have a virtuous character, and be able to do virtuous deeds with noble ends. Being an ethical person means aiming to do what is noble. Since love of honor is a desire of humans, the positive cultivation of this desire aids in the development of a virtuous person. Nobility, then, becomes the end of the virtuous actions these people perform.
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
...it is necessary to examine human virtue. Something is considered to have reason in two senses: that which has reason in itself and that which listens to reason. These two senses are the origin of the distinction between intellectual and ethical virtues, respectively. The understanding of virtue and happiness is justified in the ideal that happiness is to be found in pleasure, others that it is to be found in honor, and others that it is to be found in contemplation. Happiness is not found in living for pleasure because such a life is slavish. Nor is it found in seeking honor because honor depends not on the person but on what others think of him. In order to be successful in an organization it is key to find a balance between two extremes that is an end within itself, that’s why Aristotle strongly believes that happiness is acquired through political organization.
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
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...
He contends that while a general outline can be provided for ethical behavior, real life is much more situational and particular occurances require quicker thinking. In his vitue ethics, to remain virtuous in a world such as this means we must be conditioned to be vitruous. Aristotle claims that virtue is not inherent in a human, but rather nature predesposes us to be virtuous and we must hone this as we would hone any other art or skill. He asserts that "we become just by doing just acts" (124) in order to illustrate that ethics are not simply an idea but rather that we learn ethics through learning how to live. In striving to be fullfilled in life, we naturally aquire abilities pertinent to an ethical life. Aristotle belives that the best way to act justly is by acting as a just person would act. Basically this means learning by observation as well as basing moral decisions on factors that are outside our own self interest. He shows that while we are not good by nature, in striving to be good, we naturally aquire the state of character of a good person. Aristotle also places heavy emphasis on the concept of living in the mean. He believes that living in between two extremes of a character trait is almost always to best choice, as there are excess to any state of character. We remedy this by finding a balance between the two extremes and acting towards that
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.
Virtue ethics is a theory about finding our highest good and doing so will develop a vigorous character within each person. Character is important because it shows that a person has certain beliefs and desires in doing the right thing and when the right thing is accomplished, happiness follows (Hartman, 2006). Virtue ethics derives from Aristotle and he concludes that by doing virtuous acts all through life happiness and respectable character will develop (Morrison & Furlong, 2013). Finding the highest good within oneself brings happiness and great character to that individual.
Secondly, the possibility of the right to lie is refuted on the basis of virtue ethics, which maintains that lying is morally wrong though the argument or claim is less strict as compared to Kant’s statement. Virtue ethics generally provides a different approach to ethics by focusing on character development of individuals. As a result, virtue ethicists tend to look at what people should be with regards to their character rather than determining the right or wrong of a behavior simply on the basis of reason and desired and undesired behavior (Mazur par, 5). In this case, virtues are desirable characteristics of individuals that make them act in a specific way. According to virtue ethicists, being virtuous is regarded as being ethical because it is a reflection of the individual traits of fairness and striving towards accomplishment of human potential.
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 ...
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...
It has more to do with character and the nature of what it is to be. human, than with the rights and wrongs of our actions. Instead of concentrating on what is the right thing to do, virtue ethics asks how. you can be a better person. Aristotle says that those who do lead a virtuous life, are very happy and have a sense of well-being.
Ethics are moral principles or values that govern the conduct of an individual or a group.It is not a burden to bear, but a prudent and effective guide which furthers life and success. Ethics are important not only in business but in academics and society as well because it is an essential part of the foundation on which a civilized society is built.