In Nicomachean Ethics, Aristotle argues that the human good is the soul’s activity that expresses virtue. Aristotle concludes this from an invalid argument. On the one hand I do agree that the activity expressing virtue is a requirement for the human good. But on the other hand, I insist that the human good is a state and not an action. By modifying this argument, I believe we can reach a new conclusion that will help us better understand what Aristotle meant by these concepts.
The great Aristotle declared, “We do not act rightly because we have virtue or excellence, but we rather have those because we have acted rightly.” Virtue should be defined as perfect or righteous. However, it can be argued that because Ransom is a man, and man is sinful, he could not choose to be virtuous. Because this is the case, and man is inherently sinful as Jesus said in Matthew, “No one is good but One, that is, God” (Mark 10:18), we will adapt Merriam Webster’s definition of virtue, “Conformity to a standard of right, morality. A particular moral excellence” (merriam-webster.com).
This idea is referring to Aristotle’s golden mean theory. When considering all virtues, it is okay to have some excess and some deficiency because the average would land in the middle. Gun-decking still occurs because officers are not thinking about the right
A virtue is when a person behaves in a moral manner. Certain virtues that societies should possess can be harmful. Typically, good virtues, such as honor, courage, and compassion. are commonly used by people as a way of living. Every society should live by the good virtues and strive to ensure that all citizens are treated equally.
The great-souled man finds the mean If we are interested in practicing the virtues, is important to define virtuous conduct. Consider the vice that exists in both excess and deficiency. While bravery is a virtue of character, one can act with too much bravery, and be reckless, or too little bravery, and be cowardly. Virtuous conduct lies in finding the mean: “The manner one ought is both a mean and the best thing, which is what belongs to virtue” (29:1106b23-24).
Aristotle’s Nicomachean Ethics, Book ll, is about his idea of how people should live a virtuous life. Throughout this book, he explains that humans learn virtue from instructions and we learn virtue from practice too. Virtue is something that is very important because it is a moral habit that results in keeping our moral values. Aristotle believed that nobody is born with virtue, everyone has to work at it daily. After reading Nicomachean ethics, Book ll, my main conclusion of it is that us as humans are better off being virtuous than simply doing what we feel like doing at any moment in time.
Aristotle’s claims, fortunately, recognize the limited power of the golden mean principle. In The Ethics of Aristotle, he acknowledges that “it is a difficult business to be good; because in any given case it is difficult to find the midpoint… to [act virtuously] is a rare, laudable and fine achievement” (Aristotle, 99). Acting virtuously, fundamentally, isn’t black-and-white; according to Aristotle there isn’t a “one-size-fits-all” solution that humankind
Virtue is to be able to truly reason without
Aristotle’s virtue ethics differs from other moral theories. Unlike deontology and consequentialism, virtue ethics emphasizes and describes moral characters (virtues). In my paper, I am going to explore the objection to virtue ethics from a relativist point of view and the responses to this objection that were presented in Nussbaum’s paper “A non-relative approach to virtue ethics.” Furthermore, I am going to present two out of three relativist objections to her responses that she anticipated, and her responses to them.
The idea of virtue ethics was first introduced to the world by Aristotle over 2,300 years ago in 325 BC (Rachels 173). Virtue ethics operate on the belief that people develop good character by looking at the virtues they admire in other people and emulating them. In order to do this, a person must ask themselves what kind of person they want to be and focus on choosing characteristics not specific people to emulate. Unfortunately, virtue ethics were quickly overshadowed by other perspectives on ethical theory as Christianity gained popularity and values changed. As time went on people stopped asking themselves, “What traits make a good person?”
Lastly, doctrine of the mean seems to be a very well thought out system on how society functions. However, I don’t think that someone who is a coward is automatically considered bad as we don’t know why they are a coward. Maybe being a coward is what saves not only themselves but others as well. I also didn’t see Aristotle provide examples of what a coward, courageous, or reckless person may resemblance to.
Aristotle claims that only good persons can be friends. What does he mean by this? Is there some truth to this? Is there something problematic about such a view of friendship? Explain the problem and some possible solutions to the problem.
(Ethics 938). It is not enough to state that one is virtuous, nor is it enough for someone to be born virtuous and end there. Rather, it is the continuous pursuit, the juxtaposition of virtuous activity and of that which isn’t, that allows an individual to flourish in an Aristotelian society. We can deduce, then, that “…human
We need to decide in every situation the right thing, to do for us. This eventually leads to the statements about finding the mean of all the virtues for yourself. Once you have achieved true happiness, you will be able to deliberate for any person in any scenario what the mean is for them and the right thing to do for all cases and all
Aristotle claimed that virtues are ‘hexis’ – often translated into ‘habit’. Many dispute this translation and prefer to use the term ‘disposition’. Whatever the translation we use, he seems to be referring to us having the ‘appropriate feelings’ in the face of particular situations. Aristotle claims that ethical virtues involve a median between two extremes. On one side of the spectrum we find deficiencies, and on the other excess.
