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Aristotle theory on ethics
Topics in aristotle's nicomachean ethics
Topics in aristotle's nicomachean ethics
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The Good Man Based on Aristotle's Nicomachean Ethics
Plato believed that a man could only become good by knowing the truth, and he could not know the truth without being good. This shows to be somewhat of a paradoxical argument. On the other hand, Aristotle had a different theory regarding the goodness of man. Aristotle claimed that the good man was the norm and the measure of ethical truth. Pertaining to Aristotle's definitions, in this essay I will explain the meaning of the previous statement. I will then critique it from an internal view and contrast that by critiquing it from an external view. As ethics has developed and changed over the years, Aristotle's concept of the good man can be altered to fit our modern society.
An Understanding
In an attempt to understand Aristotle's statement, the contents of that statement must be analyzed. There are four key contents to discuss. They are the good, the function of man, the notion of ethics, and ethical truth.
Book One in Aristotle's Nicomachean Ethics discusses the most worthwhile human life. The life in question is the good life. Aristotle states that all of our activities aim to produce the good life. Every activity aims at some good; therefore, there is some good at which every activity is aimed. However, he states this is a fallacious argument. His point is to open up a hierarchy of goods. Every activity aims at some good and is subordinate to some other activity. The good of the ruling activity is more choiceworthy. The highest good will be that for the sake of which we engage in any activity, and that is the topic of ethics. Aristotle then comments on Plato's theory of the good. Plato claimed there was a "universally present" characteristic in al...
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...o in that, a degree of goodness can be expected. However, a good person cannot be a measure of ethical truth. These days, ethical truth or ethical goodness is a measure of a good person. Now we have certain criteria that can be used to define acting ethically. A person is judge by others to be good by how well that person fits those criteria. For example, a wealthy individual may not want to donate a large sum of money to a worthy organization. Social pressure may be enough to compel that person to donate money. If that person donates enough money to satisfy the expectations of the society, that person is perceived as being a good person.
In an agent centered ethical world, Aristotle's "good man" may be the norm and the measure of ethical truth. However approaching the new millennium, the standard of ethical goodness is the measure of a person's goodness.
Aristotle accepts that there is an agreement that this chief good is happiness, but that there is a disagreement with the definition of happiness. Due to this argument, men divide the good into the three prominent types of life: pleasure, political and contemplative. Most men are transfixed by pleasure; a life suitable for “beasts”. The elitist life (politics) distinguishes happiness as honour, yet this is absurd given that honour is awarded from the outside, and one’s happiness comes from one’s self. The attractive life of money-making is quickly ruled out by Aristotle since wealth is not the good man seeks, since it is only useful for the happiness of something else.
Aristotle’s goal in, “The Nicomachean Ethics,” is to argue that there is such thing as a chief good
Aristotle’s virtuous person and Kant’s moral worth have two different meanings. Kant and Aristotle, from different times, have different ways of looking at what makes people make the best decisions. Coming from different sides of ethics in Deontology and virtue ethics, they agree and disagree with each other as most other schools of ethical thought do as well. After stating both their positions, I will prove that Kant’s view of morality is more correct than Aristotle’s view of the person.
17, No. 3, p. 252-259. Urmson, J.O., (1988). Aristotle’s Ethics (Blackwell), ch.1. Wilkes, K.V., (1978). The Good Man and the Good for Man in Aristotle’s Ethics. Mind 87; repr.
In Aristotle’s Nichomachean Ethics, he writes on the principle of the good. Every action or choice that a person makes is aimed at some good, and
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.
I chose to write about Aristotle and his beliefs about how the virtuous human being needs friends from Book VIII from Nicomachean Ethics. In this essay I will talk about the three different kinds of friendship that (Utility, Pleasure, and Goodness) that Aristotle claims exist. I will also discuss later in my paper why Aristotle believes that Goodness is the best type of friendship over Utility or Pleasure. In addition to that I will also talk about the similarities and differences that these three friendships share between one another. And lastly I will argue why I personally agree with Aristotle and his feelings on how friendship and virtue go hand in hand and depend on each other.
Aristotle begins his ethical account by saying that “every art and every inquiry, and similarly every action and every choice, is thought to aim for some good; and for this reason the good has rightly been declared to be that at which all things aim” (line 1094a1). Though some things might produce higher good than others, Aristotle looks for the highest good, which he says we must “desire for its own sake” and our actions are not decided on some other goal beyond this good itself (line 1094a20-25).[1] This highest good is then realized to be happiness (line 1095a16-20).
Both Kantian and virtue ethicists have differing views about what it takes to be a good person. Kantian ethicists believe that being a good person is strictly a matter of them having a “good will.” On the other hand, virtue ethicists believe that being a good person is a matter of having a good character, or being naturally inclined to do the right thing. Both sides provide valid arguments as to what is the most important when it comes to determining what a person good. My purpose in writing this paper is to distinguish between Kantian ethics and virtue ethics, and to then, show which theory is most accurate.
To achieve this topic, I have sectioned my paper into three main sections, in which I have subsections supporting. In the first section, I will provide much information about Aristotle and his beliefs in virtue and obtaining happiness. Using information from his book of ethics I will provide examples and quote on quote statements to support his views. In the second section, I will provide my agreements as to why I relate and very fond of Aristotle’s book of Nicomachean Ethics. In the third section, I will provide research as to why there are such objections to Aristotle’s book of ethics, and counter act as to why I disagree with them. Lastly I will conclude much of my and as well as Aristotle’s views on ethics and why I so strongly agree with this route of ethics for humans.
Gakuran, Michael. "Aristotle’s Moral Philosophy | Gakuranman • Adventure First." Gakuranman Adventure First RSS. N.p., 21 May 2008. Web.
One of Aristotle’s conclusions in the first book of Nicomachean Ethics is that “human good turns out to be the soul’s activity that expresses virtue”(EN 1.7.1098a17). This conclusion can be explicated with Aristotle’s definitions and reasonings concerning good, activity of soul, and excellence through virtue; all with respect to happiness.
Aristotle’s thoughts on ethics conclude that all humans must have a purpose in life in order to be happy. I believe that some of the basics of his ideas still hold true today. This essay points out some of those ideas.
Consequently, if indeed there are several kinds of constitution, it is clear that there cannot be a single virtue that is the virtue-of a good citizen. But the good man, we say, does express a single virtue: the complete one. Evidently, then, it is possible for someone to be a good citizen without having acquired the virtue expressed by a good man" (1276b). What Aristotle doesn't tell us is who is better off. Is it sufficient to be the good citizen or is it definitely more satisfying to be the good man? The good man is recognizably superior to the good citizen. The good man possesses everything that is good. He does what is just and what is just is beneficial to himself and to those around him. His soul is completely well-ordered and, therefore, cannot allow for his desires to take over and commit evil or injustice of any kind.
According to Aristotle, the good life is the happy life, as he believes happiness is an end in itself. In the Nichomachean Ethics, Aristotle develops a theory of the good life, also known as eudaimonia, for humans. Eudaimonia is perhaps best translated as flourishing or living well and doing well. Therefore, when Aristotle addresses the good life as the happy life, he does not mean that the good life is simply one of feeling happy or amused. Rather, the good life for a person is the active life of functioning well in those ways that are essential and unique to humans. Aristotle invites the fact that if we have happiness, we do not need any other things making it an intrinsic value. In contrast, things such as money or power are extrinsic valuables as they are all means to an end. Usually, opinions vary as to the nature and conditions of happiness. Aristotle argues that although ‘pleasurable amusements’ satisfy his formal criteria for the good, since they are chosen for their own sake and are complete in themselves, nonetheless, they do not make up the good life since, “it would be absurd if our end were amusement, and we laboured and suffered all our lives for the sake of amusing ourselves.”