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Characterization of Virtue in Seneca
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In, “Liberal Studies and Education,” by Seneca, the path to virtue is through the study of wisdom. The effects of virtue are illustrated through the characteristics of kindness, temperance and loyalty. One achieves virtue when one studies wisdom. Wisdom is seen as a higher value according to Seneca. In the text Seneca states that, “…the study of wisdom, and that is lofty, brave, and great-souled,” indicating that the learning of wisdom values high importance to Seneca because it shows the dedication to undergo the pressure of attaining wisdom. Also, Seneca discusses the differences between learning the technical aspect of something versus the true meaning of something. For example Seneca states, “You know what a straight line is; but how does it benefit you if you do not know what is straight …show more content…
in this life of ours?” showing how truly Seneca is towards the deep knowledge of any subject and not just the surface knowledge. Education is really important according to Seneca and he believes that education will bring true virtue. Seneca explains that many things, like education, are an, “aid to us and yet are not parts of ourselves,” showing that even though some people can’t receive an education it doesn’t mean that they can receive wisdom. The effects of virtue are also significant. One effect of becoming virtuous is having kindness. Seneca believes in freedom and fairness for everybody and in order to transmit that to other people one must have a kind heart. By being kind it, “forbids you to be over-bearing towards your associates, and it forbids you to be grasping,” meaning that by being unselfish one can understand others and is able to carry out good intentions for the world. Not only can kindness make someone be charitable it also shows that kindness is, “…gentle and courteous to all men. It counts no evil in another’s solely,” which provides one’s understanding for the betterment of man-kind and not the harshness and cruelty that man-kind can easily portray. Although kindness is a difficult task to obtain and portray, Seneca sees being kind a true outcome of being virtuous. Another effect of virtue is temperance.
For some people it’s very hard to maintain temperance because they’re unable to contain their desires. Seneca states, “Temperance controls our desires; some it hates and routs, other it regulates and restores to a healthy measure,” meaning if one is truly virtuous that their desires won’t get in the way of their priorities. By obtaining temperance people will be able to achieve control in their lives and never ‘fall off the wagon’ as the saying goes. According to Seneca, “Temperance knows the best measure of appetites is not what you want to take, but what you ought to take,” indicating by attaining temperance one can have self-control which is a characteristic of being virtuous. During Ulysses’ challenging journey he was able to constraint himself from the numerous trials such as the, “savage monsters that delight in human blood, on that side the treacherous allurements of the ear, and yonder is shipwreck and all the varied category of misfortunes,” which help show the strength it took for Ulysses to undergo those harsh confrontations and still maintain temperance which Seneca believes, Ulysses, is a virtuous character to
follow. Another effect that is illustrated from virtue is loyalty. With Seneca loyalty is set to a very high standard because it shows someone’s true intentions. Seneca’s prime example of loyalty is once again Ulysses and even Seneca himself asks, “by the example of Ulysses how am I to love my country, my wife, my father, and how, even after suffering shipwreck, I am to sail toward these ends, honourable as they are,” shows how Ulysses was challenged consistently, but still managed to have devotion to things important in his life. One way to strengthen virtue, according to Seneca, is by being truthful and obedient to one’s priorities since it shows that, “Loyalty is the holiest good in the human heart,” which primarily indicates the willingness one is able to declare for the commitment to any circumstance. In other words Seneca declares that some effects of virtue are kindness, temperance and loyalty which are obtained by the study of wisdom. By doing this Seneca has been able to set a path of virtue that one should intend to follow and maintain for betterment in their lives.
In the 1997 article, “On The Uses of a Liberal Education: As a Weapon In the Hands of the Restless Poor,” published by Harper’s Magazine, the social critic Earl Shorris described how political power could be achieved by a rather non-vocational educational discipline, the humanities. He emphasizes on how the knowledge of a liberal Education can be used as a form of weapon within the lives for the poor.
Mark Edmundson, In the use of a Liberal Education, Edmundson observer’s his work place and peers with a long of his students he noticed how the evaluations was not up to date, Edmundson discuss with his students about how the consumerism has an impact on the college’s around the world and also talk’s about how some are financial supported by the “G.I. Bill and how the population dramatically increased after the Second World War “(44). Edmundson argues over the evaluations and how some students don’t always make them interesting and how he would commend them to be more interesting, than what has been written in the past years; Edmundson talks about how grading has gotten so much easier because the teachers are afraid of the students making
Being a work of importance in the western tradition of philosophy, The Odyssey is much more than some play written by Homer ages ago. Though The Odyssey certainly is a dramatic work and partially intended for entertainment, it also provides insight into the ways of thinking of the time it has been written in. Aside from illustrating the perspective of early Greek philosophy The Odyssey also raises certain questions pertaining to virtues and the morality of actions undertaken therein. Such questions and the pursuit of their answers may also lead to a better understanding of the actions taken in present-day society and the human condition in general. One of the virtues that is present throughout The Odyssey is temperance, or the lack thereof. In the course of Odysseus' journey, numerous events take place which are determined by the actions of Odysseus' himself, as well as those of his shipmates. In fact, the endeavor here is to portray how the delays and troubles encountered by Odysseus and his crew are due to their inability to exhibit proper self-restraint in conduct, expression, and indulgence of the appetites. This is undertaken in the proceeding text by an examination of two specific episodes from Homer's The Odyssey. The first episode being Book X of The Odyssey, entitled "The Grace of the Witch", containing Odysseus' encounter with the goddess Kirke. The second being Book V under the title of "Sweet Nymph and Open Sea," of how Odysseus departs the island of the nymph Kalypso. Both episodes are intended to demonstrate the importance of temperance in the journeys of Odysseus.
Seneca has a strong opinion on the liberal arts and the liberal study’s in general. He thinks students are only focused on the worldly skills, and not the skills of life. Students are lacking the common knowledge on how to treat others and losing sight in what it takes to become a decent human being. In “Liberal Studies and Education” by Seneca, the path to virtue is through self-awareness. Throughout Seneca’s letter he states his views on liberal education and how important it is in life, students can’t just focus on worldly things, they need to focus on the things we take with us after death. The mind is important, but in Seneca’s letter, he feels the soul should get the most attention in the education field, virtue being his main idea. The effects of virtue are illustrated through the characteristics of, kindness, love for the common man, and inner strength.
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.
Seneca goes on to say in this passage that his views on liberal studies don’t exists. He doesn’t respect the study but he strongly believes that wisdom is key. Then he goes on to ask several questions about how virtue and liberal studies go hand in hand. “Do men teach virtue or not?” He goes on talking about Homer and how he was a philosopher and how he became wise before he had the knowledge of poetry. Agreeing so far, Seneca tells about how all of these poets and writer had somewhat a background of wisdom due to their virtues before they started their profession. Later on in this passage he goes on to describe several virtues and weather or not they can be taught purely through liberal studies. He describes that without liberal studies you don’t get a background of what virtues are and what people’s views of them are. With liberal studies you read a lot about people like you and compare virtues with what you believe. You can just learn a virtue, you have to be exposed to it and see it yourself as it being correct. Liberal studies provide that little background to help you understand several virtues through the books you read. “Do liberal arts studies teach a man such character as this?
...importance of virtue here is that, virtues are needed for living well; But in order to obtain
One of the most famous doctrines associated with Socrates is the virtue is knowledge. It comes up time and time again in Plato’s books The Apology and The Republic as an aspiration to help lead the most just life. In the case of the ring of Gyges internal harmony has to be achieved so that the just person would not even want to touch the ring because putting on the ring means that the appetite part of the soul is overpowering the knowledge and spirit in the internal soul. The kind of intellectuality that the Sophists were applying to the practical affairs of life Socrates thought should be applied to the moral life. One could not be virtuous without first knowing what virtue is. Once one has attained the knowledge of virtue, then, according to Socrates, one cannot help but be virtuous since no one does wrong voluntarily.
In Plato’s Meno, Socrates quotes the poet Theognis, and says: “Eat and drink and sit with the mighty, and make yourself agreeable to them; for from the good you will learn what is good, but if you mix with the bad you will lose the intelligence which you already have.” This section shows that virtue can be obtained by people of good influence. Essentially, the ways of someone and how they act can “rub off” on others. Reading information from books and gaining book knowledge is definitely beneficial, but sometimes it can be better learned through real life experiences. Because virtue is knowledge, it must be learned like all subjects. Socrates gives a scenario of a boy named Cleophantus who was a well-known horseman. His master taught him fantastic things, such as standing upright on horseback and javelin skills. It is like learning a sport or an activity. Someone who is knowledgeable and equipped in the subject is capable of teaching truth. Also meaning someone is able to teach virtue. Someone is capable of learning and teaching virtue if they are equipped to do so. Yet virtue can also be understood, if not better, when in a real life experience. Actions sometimes train our minds better than just common head knowledge. This can really be applied to anything, not just specifically
James V. Schall’s, “A Student’s Guide to Liberal Learning” wants us to understand that the nature of the universe gives us opportunities for different things. He addresses that the universe allows us to gain new knowledge in any place that we might be. In Schall’s “A Student’s Guide to Liberal Learning,” he mentions “one that is capable of altering us to intellectual riches that are almost never found in universities or in the popular culture.” From this I understood that the universe always gives opportunities to acquire and learn new knowledge. The universe allows us to learn different things. For example, things that might be facts or simply random things that are interesting.
In the Laches and the Phaedo, courage and virtue are discussed in depth. Also, arguments for the possibility of the existence of the immorality of the soul are given in the Phaedo. In the Laches, Socrates and two generals, Nicias and Laches, wrestle with how exactly to define courage. After discussing and working their way through two definitions of courage, Nicias proposes a third definition of courage. However, this definition of courage that he proposes is actually the definition of virtue. When the dialogue comes to an end, no definition of courage has been reached.
...ues of intellect and morality, this is possible, as they work together to create one conclusive result. Aristotle portrays many theories in his lectures and proposes many thought provoking ideas. Among these, his theory of practical wisdom. But, through all of the intricate connections, practical wisdom is the most valued and purposeful virtue, in Aristotelian Ethics.
In book VI of Aristotle's Nicomachean Ethics, he identifies five intellectual virtues. These five virtues are sophia which is wisdom, episteme which is knowledge of empirical truth, phronesis which is practical wisdom, techne which is craft knowledge, and nous which is intuition. I believe that all these virtues are necessary for every person to live and must be applied to interact with other people.
For both Plato and Aristotle, virtue was considered essential for happiness. For Plato, wisdom is the basic virtue and with it, one can unify all virtues into a whole. Aristotle, on the other hand, believed that wisdom was virtuous, but that achieving virtue was neither automatic nor did it grant any unification of other virtues. To Aristotle, wisdom was a goal achieved only after effort, and unless a person chose to think and act wisely, other virtues would remain out of reach
“Most powerful is he who has himself in his power.” (Seneca) Virtue can be interpreted in distinct ways depending on the speaker and their story. Seneca the Eldar and Mary Wollstonecraft both illustrated their interpretation of virtue in “On Liberal and Vocational Studies,” and “A Vindication of the Rights of Men” through heart felt and powerful letters. They both described it as essentially having integrity and morality. In “Liberal Studies and Education” by Seneca, knowledge and action leads the path towards being a virtuous person. Seneca aims toward challenging the definition of education and associating virtue with wisdom. The effect of becoming a person full of virtue are illustrated through the characteristics of kindliness, temperance