One should not be unjust toward their enemy no matter the circumstance. Aristotle also mentions two other possibilities that he argues can be put aside: Discussion of particular moral virtues. Megalopsychia appears in the midst of his catalogue of virtues without any indication of its special relationship to the other virtues" External goods are also necessary in such a virtuous life, because a person who lacks things such as good family and friends might find it difficult to be happy.
For as in the Ancient Olympic Games"it is not the most beautiful or the strongest who are crowned, but those who compete". For this reason Aristotle claims it is important not to demand too much precision, like the demonstrations we would demand from a mathematician, but rather to treat the beautiful and the just as "things that are so for the most part.
Each of these three commonly proposed happy ways of life represents targets that some people aim at for their own sake, just like they aim at happiness itself for its own sake. As a result, he persuasively concludes that we need to provide an explanation of how learners come to enjoy virtuous actions by appealing to factors other than pleasure.
In war, soldiers must fight with prudence by making judgments through practical wisdom. It is not evident that Aristotle wants to understand the orthos logos in this generalist way, and Curzer would need to supply arguments and textual support to justify this move.
For example, we go grocery shopping to buy food, but buying food is itself a means toward the end of eating well and thriftily. A virtuous person exhibits all of the virtues: Although this imaginative proposal helps to successfully avoid some of the problems generated by separating virtues that share a single sphere, the appeal to the notion of heroic virtue is grounded in thin textual evidence.
Most importantly we could say that a worthy spoudaios man will wish for what is "truly" good.
If happiness is virtue, or a certain virtue, then it must not just be a condition of being virtuous, potentially, but an actual way of virtuously " being at work " as a human. Nature of Ethics and methods of studying Ethics.
On another note, one becomes virtuous by first imitating another who exemplifies such virtuous characteristics, practicing such ways in their daily lives, turning those ways into customs and habits by performing them each and every day, and finally, connecting or uniting the four of them together.
Who should study ethics, and how[ edit ] Concerning accuracy and whether ethics can be treated in an objective way, Aristotle points out that the "things that are beautiful and just, about which politics investigates, involve great disagreement and inconsistency, so that they are thought to belong only to convention and not to nature ".
In this discussion, Aristotle defines justice as having two different but related senses—general justice and particular justice. Aristotle says that it would be unreasonable to expect strict mathematical style demonstrations, but "each man judges correctly those matters with which he is acquainted".
Being of "great soul" magnanimitythe virtue where someone would be truly deserving of the highest praise and have a correct attitude towards the honor this may involve. One of those conditions is expectation of shared material abundance mutual goodwill. In order for one to be virtuous they must display prudence, temperance, courage, and justice; moreover, they have to display all four of them and not just one or two to be virtuous.
It is surprising not to find included among what Curzer calls "the failure modes" of courage any of the different ways in which Aristotle explicitly says in NE III. Most people are misled by pleasure, "for it seems to them to be a good, though it is not".
According to Aristotle the potential for this virtue is by nature in humans, but whether virtues come to be present or not is not determined by human nature.As Aristotle argues in Book II of the Nicomachean Ethics, the man who possesses character excellence does the right thing, at the right time, and in the right way.
Bravery, and the correct regulation of one's bodily appetites, are. Aristotle discusses pleasure in two separate parts of the Nicomachean Ethics (book 7 chapters and book 10 chapters ).
Plato had discussed similar themes in several dialogues, including the Republic and the Philebus and Gorgias. Throughout the book, she is sensitive to contemporary moral debates, and indicates the extent to which Aristotle's account of practical reason provides an 5/5(1).
Arguments in standard philosophical form supporting Aristotle's account of virtue and charater Although this is a very interesting question, this is only a short answer forum space. Your question is much too detailed for this space.
The third and final section is a more speculative account of Aristotle's views on moral development, including a theory about the stages of virtue acquisition. The book does not deal with the virtues of thought albeit for a brief discussion of the virtue of phronesis in Chapter 14, in the context of Aristotle's position on the unity of the character virtues.
What is the main difference between Aristotle's account of virtue and Socrates' account of virtue Who has the more plausible view - Essay Example.Download