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Aristotle virtue ethics theory
Essays on aristotle virtue ethics
Summary essay of aristotle virtue ethics
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Virtues are both important and inherent within any engineering field. Virtues outline acceptable and unacceptable characteristics for an engineer. Moreover, virtue ethics places emphasis on character rather than rights or regulations. Character is divided into two components, one being considered morally desirable (virtue), and one being considered morally undesirable (vice). Common virtues of engineers are honesty and competence. While typical vices of engineers are arrogance and incompetence. This paper will outline Aristotle’s Virtue ethics, and to what extent virtue ethics has impacted me here at Texas A&M.
Aristotle divides ethics into four categories. The first is Eudaimonia, or “happiness”. He implies that in order to be happy one must be “doing and living well”. This is an objective position that places emphasis of a well lived life with no consideration for the emotional well-being of the person. Next, is Arête, which loosely translates to ‘”virtue” or “excellence”. Aristotle suggest something is expressing arête when it takes a form of excellence through Telos, or the end goal. For example, when an athlete performs an extraordinary feat or a craftsman creates an exemplary piece, then arête and telos are
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One is the “Virtues of Thought”, and the other is the “Virtues of Character”. Virtues of Thought are composed of the substance that makes up the mind and soul. Examples of such substances are intelligence, wisdom, and comprehension. In a similar context, Virtues of Character are earned and grown with experience. Such examples of this are values like generosity, temperance, and willpower. It is clear that Virtues of Thought are more innate to a person, while Virtues of Character are gained through life experience. In the preceding paragraphs I will state the virtues obtained and aspired for while attending Texas A&M as an electrical engineer, as well as traits common among
The first question that immediately comes to mind is that these virtues seem to be only conceptions. Can these conceptions really be used for everyday practicality? An example of this could,again, go back to courage. For Aristotle courage is the appropriate response to danger. But, is that always the case? It would seem that in some situations of danger, the deficient vice of cowardice might be a more appropriate response. Consider a situation in which you are walking alone in a dark alley at night. Someone confronts you, points a gun in your face, and demands all your money. The correct response to this situation, for Aristotle, is courage, but what type of courage? Is there a mean within the mean of courage for this situation? Perhaps the best thing to do is be cowardly and just give up your money. Would this be acceptable or would this be a cowardly vice in response to danger? According to Aristotle, your wrong if you don 't employ courage to this danger, but in reality, this appears the “right” thing to
Aristotle’s virtue ethics is based on eudaimonia. Eudaimonia is the ultimate end which means that your life is flourishing and you’re doing well in life. Eudaimonia is self-sufficient and gives one the ability to make life choices and have a lack for nothing.
In spite of the fact that Aristotle was a companion and scholar of Plato, he didn't concur with Plato's speculations on ethical quality. In the same way as other Greeks, Aristotle did not have confidence in the presence of inalienably terrible practices.
In consideration to Nicomachean Ethics, Aristotle’s view of the great-souled man is that of an individual that represents happiness and obtains the five virtues: wisdom, justice, bravery, self-control, and the overall goodness within an individual (happiness). The magnanimous person is very complex and displays the proper virtues at the proper time, and in the proper way. In addition, the great-souled man accommodates to his surroundings where he is honorable but not boastful in his actions. Aristotle believes that it is only possible to attain happiness within a political organization because happiness represents living well without being concerned with others, they solely live for the truth and not approval.
Many times people believe that they can change as they get older but Aristotle in The Nicomachean Ethics claims this is not true. Aristotle believes that there are six types of character and everyone is in one of those characters and no matter what they do they will always be in that type of character. Aristotle also tells how truth is determined in matters of practical choice.
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 Aristotle, there are two types of virtue. These are: intellectual and moral virtue. Intellectual virtue stems from growth and teaching. In order to be intellectually virtuous one must have a great amount of experience and have allocated a great amount of time in studying whatever task it is they are looking to be virtuous in. On the other hand, moral virtue is given birth through habit. It is not an object that we are just born with it. Moral virtue originates from constant repetition.
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 to make virtuous acts habitual.
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).
In Aristotle’s Nicomachean Ethics, he discusses the principles of virtue, choices and a desire for an end. In the 5th chapter of book 3, Aristotle gives a possible argument of someone who objects to his beliefs “But someone might argue as follows: ‘All Men seek what appears good to them, but they have no control over how things appear to them; the end appears different to different men” (1114b). Based on the objector’s generalization, he or she believes that all men strive to find the ultimate good, but they don't have the freedom or the wisdom to see things for what they truly are.
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.
...n, remember that there are two types of virtues, moral and intellectual. The moral virtue as it relates to virtue in general must be an excellent making characteristic. That is, someone who is morally virtuous will be able to perform moral duties well. This illustrates how Aristotle is able to bring the notion of arête to apply to moral virtue.
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.
It was Aristotle’s belief that everything, including humans, had a telos or goal in life. The end result or goal was said to be happiness or “eudaimonia”. He explained that eudaimonia was different for each person, and that each had a different idea of what it meant. Further, he said that people must do things in moderation, but at the same time do enough. The theory, of “the golden mean of moderation” was the basis to Aristotle's idea of the human telos and concluded that living a virtuous life must be the same for all people. Aristotle maintained that the natural human goal to be happy could only be achieved once each individual determined his/her goal. A person’s telos is would usually be what that individual alone can do best. Aristotle described the humans as "rational animals" whose telos was to reason. Accordingly, Aristotle thought that in order for humans to be happy, they would have to be able to reason, and to be governed by reason. If a person had difficulty behaving morally or with ethics, he was thought to be “imperfect”. Moral virtue, a principle of happiness, was the ability to evade extremes in behavior and further to find the mean between it and adequacy. Aristotle’s idea of an ideal state was one where the populous was able to practice eth...
The three main areas are Eudaimonism which is a moral philosophy that is used to define the right action. According to Eudaimonism, an action which is right is one which leads to the well-being of an individual. It, therefore, holds the well-being as though it has an essential value. .Eudaimonism also bases virtues in the form of human flourishing. It is from here that flourishing is seen as performance involving one 's distinctive function which comes in the best possible way. In humans, Aristotle did put forwards an argument that one of the most distinct function is reasoning. After listening, the life which is lived in a good way is defined as one which the one living has lived to reason well.