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Plato and Aristotle on human nature
Plato and Aristotle on human nature
Essays on forms of government in ancient greece
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I. What is the nature of the “human experience”? There are many forms of life that exist on our planet, but what distinguishes human beings from other animals? In Ancient Greek Philosophy, Aristotle argued that man alone has the qualities that make a communal, peaceful existence possible. In this essay, the term “man” will be used synonymously with the term human being or mankind. Man is described by Aristotle to be “a political animal in a greater measure than any bee or any gregarious animal”. For the Greeks, the term “polis” referred to the highest form of community and was defined by Aristotle as “an association of free men” that springs from the very nature of man and the intrinsic sense of justice that man possesses. The “polis” governs …show more content…
Human beings and animals share some common traits and living structures, such as: basic needs for survival (food, water, shelter), sentience, hierarchical social structures, and communal living structures. Despite the similarities humans and animals share, only humans are capable of “logos”, or logical appeal. This gives them the ability to reflect before making decisions and use reason to concern themselves with moral implications aside from evolutionary drives. Therefore, I believe that humans hold more responsibility than any other species to uphold moral standards because of the fact that human beings have the unique ability to discern between right and wrong. How can human beings achieve this high standard of moral consideration? The word virtue means moral excellence and righteousness. Plato first discussed the “cardinal virtues” in the Republic, which can be practiced by anyone and represent the foundation for natural morality. The four principle virtues include: wisdom (or prudence), justice, temperance, and fortitude (or courage). These moral virtues are the reflection of the nature of the human soul, which all man is capable of experiencing. Aristotle defines prudence as recta ratio agibilium, which means “right reason applied to practice”. It is the virtue that allows man to thoughtfully judge right from wrong. Prudence calls man to seek counsel from others, especially of those whom he knows to have high moral standards. Justice is the virtue related to the idea of rights; it can be defined as “the constant and permanent determination to give everyone his or her rightful due”. Fortitude, or courage, is the intrinsic strength that allows man to overcome fear in the face of obstacles in order to do that which is good and moral. Temperance is the last virtue, and it is concerned with moderation in action, thought, or feeling. It is the restraint of our desires or natural instincts in an attempt to keep man from experiencing excess. Temperance is the
In what follows, I shall consider Aristotle's’ argument of the polis, or the city-state, as presented in his Politics I.2, and expound on the philosophical implications of this particular thesis; namely, a thesis which claims that the city-state exists by nature, and correspondingly, that a human being is ‘by nature a political animal’. Along the way, I shall present two objections leveled against each claim. The first pertains to the invalidity of the argument on ends; specifically, I shall protest that when a thing’s process of coming to be is completed, even if we regard this as an end, this does not necessarily confer that such an end is a natural end, for artificial processes too, like natural processes, share the potential to arrive at ends. The second pertains to the ‘part-whole’ argument, which in a sense takes from the argument of function. Here, I shall discuss that it is not quite clear whether the claim that human beings - as parts of the whole - are necessarily political animals, and so the view that the state is ‘prior by nature’ is uncertain. After that, I will present two Aristotelian responses against these objections; and judge whether or not these appear succeed. I conclude that he is correct in asserting that the city-state exists by nature, and correspondingly, that a human being is a political animal.
Its primary aim is to praise and blame and it deals with excellence, goodness, shame, nobility, honor and matters of vice and virtue. According to Aristotle, virtue comprises courage, justice, magnificence, liberality, self-control, magnanimity, gentleness and wisdom that is speculative.
As I read Aristotle’s book "Nicomachean ethics," I analyzed and comprehend his thoughts on all ten books. I came to realization that Aristotle thoughts throughout the book are difficult to express and clearly comprehend. But though it was difficult to breakdown, I could clearly see that it was written to determine what a human being is as a whole.
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.
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.
According to the Homeric traditions the philosophical definition of politics was the identification, maintenance, and transformation of community core values from the old to the young generation. Over time civilizations have developed a political system in order to achieve organization, equality, justice, and stability within a community. A political community helps manage laws, distributes power, and plays a crucial role in the development of a virtuous life in citizenry; which is imperative in the term of it’s existence. Contrary to politics, philosophy teaches us to become rationalized beings and to think for ourselves rather than imitating or listening to other people. It also allows us to reason and use logic to make sense of things for
“With the Polis, the Greeks established a new type of political structure” (McKay 119) where poleis with it’s own distinctive system of government. While the Poleis were not the first forms of city-states to emerge, they were more than a political institution. Communities of citizens with their own customs and laws and after 800
Practical wisdom is knowledge of how to secure the ends of human life and for a man who demonstrates this quality his mark should be to be able to tell what is good for himself and his ultimate goal of a good life. In this paper, I will be agreeing with Aristotle’s idea that virtue is a state of character concerned with ones choices and one’s ability to reason.
Virtue, then deals with those feelings and actions in which it is wrong to go too far and wrong to fall too short but in which hitting the mean is praiseworthy and good….
The polis emerged out of the scattered villages of early Greece, as a way of building unified states, and centralising government. The establishment of the Greek poleis was a significant political innovation throughout history because it gave rise to new government systems which have become models to the modern state structure. It was characterised by its ability to unite citizens, and through this, resulted in the growth of larger states such as Athens and Spart. Within the poleis there were constitutions, which were developed in conjunction with the purpose to achieve a unified system of government for each state. In addition, this new form of government allowed for citizens to greater participate in political and social matters, which had not been the case in previous ruling powers. Thus, both the development of the constitution and the introduction of a new political structure have both influenced and changed the nature of the state.
Virtue theory is the best ethical theory because it emphasizes the morality of an individual in which their act is upon pure goodness and presents as a model to motivate others. Aristotle was a classical proponent of virtue theory who illustrates the development habitual acts out of moral goodness. Plato renders a brief list of cardinal virtues consisting of wisdom, temperance, courage, and justice. This ethical theory prominently contradicts and links to other theories that personifies the ideal being. However, virtue theorists differ from their own expression of these qualities yet it sets a tone that reflects on the desire to express kindness toward others.
In conclusion, it remains that, even after being around for over 2000 years, Aristotle’s philosophy on human nature remains one of the most accurate questions to the eternal question of “what is human nature?” It may not, in the end, prove to be the correct answer to the question, in fact, it may very well be possible that there is no definite answer possible. But until scholars and students in programs such as ours can find a suitable replacement, his analysis will remain superior to all others.
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.
Aristotle points out that throughout the process the type of governing was always monarchical from the household all the way up to the polis. The polis though is not a monarchy or oligarchy because of the natural maturi...
This essay will aim to discuss what Aristotle proposes by the statement “man is by nature a political animal”. When looking at this question, the first thing to establish is the meaning of the word ‘political’. We must consider the fact that in the time of Aristotle the word ‘political’ was taken to mean something quite different, it was used to encompass a much wider description. In terms of the classical definition, the word political can be directly related back to the Greek word ‘polis’. The word polis can be translated into the ‘city-state’. To be political, was to involve oneself in the polis, which was the city-state. The polis is where the majority of, if not all, social activity took place and for that reason “ all social life in classical Greece was ‘political’ as it took place within the polis” (Mulgan, 1990). Aristotle maintains the idea that in order for a man to be political, he must take part in all aspects of society, not just certain political affairs.