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Character development broad point
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The movie The Lives of Others is based in East Berlin in 1984. It involves an agent of the secret police, Wiesler, who is invited to a theatrical premiere by his old school friend, Lieutenant-Colonel Anton Grubitz. The play is written by German playwright Georg Dreyman and the leading character is played by Dreyman’s lover, Christa-Maria Sieland. Dreyman has a certain notoriety among DDR officials because he’s one of the few East German writers whose work is read in the West. Wiesler suspects that Dreyman’s loyalty to the party is not as strong as it may seem. This causes Wiesler to conduct surveillance on Dreyman and Chista-Maria. Throughout the movie, Wiesler finds himself becoming increasingly absorbed by their lives and starts to question his own. I think the change that Wiesler undergoes is realistic and mostly follows Hume’s theory, because he becomes more sympathetic throughout the film and eventually covers for Dreyman for something that could cause him to lose his job.
According to Aristotle, we learn moral virtues by habit and they are developed through practice. A person’s character is formed by what they do and the structure of their habits. We are all born with the potential to be morally virtuous, but we must behave the right way consistently in order to train ourselves. Since there are no absolute rules to follow, we can only observe that it consists of some mean between the extremes of deficiency and excess. For example, truthfulness consists in finding a mean between the extremes of being suspicious and being over-trusting. By calling excellence of character a state, Aristotle means that it is not a mere tendency to behave in specific ways. Virtue is a disposition, not a feeling. It is disposition to be...
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...l idea of what can be achieved in the real world. This would conflict with Aristotle’s theory, because Wielser changed emotionally first then his actions followed.
Although some of the changes in Weisler’s character could follow Aristotle’s theory; for the majority, they follow Hume’s theory. At the end, Weisler becomes more sympathetic and starts showing emotion; this is shown by him covering up for Dreyman. He becoming truly interested in Dreyman and Christa-Maria’s lives also shows his sympathy. This movie shows that people do have the ability to change their character.
Works Cited
The Lives of Others. Dir. Floria Henckel von Donnersmarch. Sony Classics. 2006. Film.
Hume, David. Concerning the Principles of Morals (ed. Selby-Bigge and Nidditch). Oxford, Clarendon, 1978.
Aristotle. Nicomachean Ethics (trans. W.D. Ross). Kitchener, Batoche Books,1999.
The entire movie is bursting with counter narratives, when the audience believes they hold an accurate grasp on what is truly happening, there is a misguiding event, as the storyline is continually challenged. The viewer’s beginning formations about what is going on are learned to be always questionable because what is repeatedly steered to trust and is revealed not be the truth in the conclusion of the film. This neo-noir film had multiple scenarios that make the previous actions untrustworthy to the actual message. This proves that all the observations and thoughts the viewer possesses are only relevant to what they are exposed to and shown and not to what is, in fact, happening.
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
A conduct can't be either great or insidiousness, however an individual can have great or awful character qualities. Aristotle said that all individuals are made out of a consolidation of bad habit (awful character qualities) and ideals (great character characteristics). He utilizes this idea to illustrate the postulation: Virtue is a demeanor concerned with decision.
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.
The most interesting character in Watchmen is Walter Kovacs, also known as Rorschach. He grew up with an extremely abusive mother and without his father, who he knew very little about. Kovacs was also bullied as a child, thus ruining his faith in other people. In this case, it was not Kovacs that voluntarily ignored optimism, he was forced to live and grow up in (what seemed like) Hell-on-earth. That whole experience just turned him into something different that no one had ever seen, something fierce and emotionless. Like he said, “Saw the world’s black underbelly and never surrendered. Once a man has seen, he can never turn his back on it.” The moment he truly turned into Rorschach was when he found out about what happened to Kitty Genovese. She was raped, tortured, and killed while almost 40 neighbours did nothing to help. Instead of trying to get his life to a point where he had a 9-5 job and a family to take care, he focused on what he thought was right; punishing criminals for the horrible things they have done, no questions asked. For example, after finding the hideout of a man who had kidnapped a child, Kovacs realized that the bone the two German Shepherds were fighting over was a human bone; the little girl had been fed to the dog...
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.
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...
In Book II, Aristotle makes a distinction between two types of virtues; those which are considered ethical and those which are considered intellectual. Ethical virtues deal with actions of courage, generosity, and moderation. Intellectual virtues deal with wisdom and contemplation. Ethical virtues are created through habitual actions. Aristotle says that humans are not born with a natural capacity for virtue. He believes that education and cultivation as youth by one’s parents are pivotal in setting up humans’ ability in making virtuous acts habitual. He feels that humans have to perform virtuous actions as much as possible and through this humans can make a step in becoming virtuous. Aristotle also states that ethical virtues have to be attended by pleasure. He believes that humans cannot be pained when committing a virtuous action. If a human is pained by an action then it is not considered virtuous.
Within the German Democratic Republic, there was a secret police force known as the Stasi, which was responsible for state surveillance, attempting to permeate every facet of life. Agents within and informants tied to the Stasi were both feared and hated, as there was no true semblance of privacy for most citizens. Directed by Florian Henckel von Donnersmarck, the movie The Lives of Others follows one particular Stasi agent as he carries out his mission to spy on a well-known writer and his lover. As the film progresses, the audience is able to see the moral transformation of Stasi Captain Hauptmann Gerd Wiesler primarily through the director 's use of the script, colors and lighting, and music.
Although, it is proven difficult to completely change your point of view from the society you are brought up in. The characters in this film go through a lot of self-reevaluation to find their place in society, as well as a reevaluation of their initial prejudicial
The film The Lives of Others directed by Florian Henckel von Donnersmarck takes place in East Berlin in 1984 where the population of the German Democratic Republic is kept under strict control by the Stasi, the German secret police. Gerd Wiesler, a cold hearted member of the Stasi, is given the position to collect evidence against a playwright named Georg Dreyman without his consent or knowledge. Many of the characters do not change their morals except for Gerd Wiesler, who at the beginning of the film is portrayed as a strict, emotionless man who takes his job very seriously. However, through his involvement with operation Lazlo, his character transforms into a more caring and understanding human being who becomes more sympathetic towards others.
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,
Aristotle, argued that he could not judge a person on the basis of one example and wanted to look at the whole over time. Additionally he argued virtue was found between the extremes of each characteristic. Balance between the extremes of emotion was his main concern (Manning and Stroud 59). Virtue ethics requires one to strive for excellence, a process that happens over a long period of time. It includes learning about ethics, struggling with them, and eventually living ethically (Class
Florian Donnersmarck’s The Lives of Others follows Gerd Wiesler, a serving Stasi captain in 1984 Soviet-occupied East Berlin. Wielser is tasked with the surveillance of two artists, Christa-Maria Sieland and Georg Dreyman, who are under suspicion of plotting against the communist Soviet government. This film is primarily centred around Wiesler’s transformation from loyal, idealistic Stasi officer to disillusioned western sympathiser, as he discovers the true motives behind Operation Laslo. To achieve these ideological changes, Donnersmarck subtly contrasts the artists and the agent using techniques such as mise en scene, sound design and camera positioning. Wielser is first introduced to the audience taking pleasure in the “inhuman” practise
Aristotle believes that virtue is a type of knowledge; virtue is also engaging in rational activity. However, having a virtuous character may be difficult to contain, as humans have many non-rational faculties. These faculties may affect a state of character, taking away one’s virtue. Aristotle believes, though, it is possible for non-rational faculties to be utilized in a virtuous way. In this paper, I will analyze non-rational faculties and their function, identify how virtue can affect these faculties, bring up different parts of the non-rational soul, and overall support Aristotle’s position that “virtue being a knowledge” and that “non-rational faculties can be exercised as virtuous activity” do not conflict.