In chapter 9, the author defines persuasion as the process of trying to get others to change their beliefs or behaviors. He states that persuasion aims to change others. The three purposes of persuasion are to reinforce an already-held belief, change an audience's belief, and motivate to action. This chapter also talks about Aristotle’s three persuasive proofs: Ethos, Logos, and Pathos. Ethos consist of a speaker's competence, goodwill, and character.
In Aristotle’s Nicomachean Ethics, he outlines the different scenarios in which one is responsible for her actions. There is, however, a possible objection which raises the possibility that nobody is responsible for their actions. Are we responsible for some of our actions after all? If so, under what circumstances?
However, from Aristotle’s Politics, Ostwald deduces that the relationship between equality and liberty in Athenian democracy is reversed (Ostwald 163). Ostwald concludes that “Freedom is the precondition for equality, not equality for freedom,” a sentiment that reflects the importance of being “free” in Athenian society (163). As the definition of citizen in ancient Athens was quite limited, Aristotle’s treatment of those who deserved equality made sense. Only men who were already free and had reached adulthood were worthy of those deserving equality. For Aristotle, equality was also derived from the ability to serve in government, which only free men could do, and no citizen, as long as he met the requirements of the state, should be discriminated against.
In Aristotle’s words, he “is one who considers himself worthy of great things, and is worthy of them” (66:1123b3-4). While this description may strike some as arrogant or self-important, in reality the great-souled man finds the appropriate mean and acts in accordance with virtue, “for he assesses himself in accord with his worth, while the others exceed or fall short of theirs” (67:1123b16-17). It is for this reason that Aristotle holds the great-souled
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.
Therefore, if one wishes to be healthy, he can choose to eat healthy and practice sports, but his choice of being healthy just by its own will not predict the outcome of actually being healthy. Conclusively, “choice relates to the means and wish relates rather to the end”. Additionally, Aristotle also expatiates on anger and appetite. These characteristics, for Aristotle are related to pleasure and feelings which are themselves relate to all animals. However, choice is not for that choice is only related to rational beings.
Aristotle points out that though the status of citizenship in most cases are reserved for those who are born from citizen parents (in other words inherited from citizen parents) becomes irrelevant in such cases as constitutional change,
To reach this conclusion, I will be splitting this passage into 3 parts. The first section is Aristotle’s introduction to
To asses this situation as Aristotle would, we must look at his writings on voluntary and involuntary actions. In Aristotle’s writings he states that voluntary and involuntary action can be distinguished by several different factors. The first of these factors is the virtue of the agent, which is defined as the alignment of ones passions and their actions (pg. 307). Virtue is also concerned with praise and blame that is bestowed on the agent after the repercussions of their actions (pg. 307). Aristotle sates that virtue cannot be fundamentally decided.
As we have established, if the primary role of the state is to secure and maintain the most possible happiness for the people, the surely an unjust state would not be a state capable of achieving this goal. Monarchies seem the ideal constitution to Aristotle because the virtue of the monarch is not diluted by the potentially selfish desires of others. However, this is also the least stable of the
“Every skill and every inquiry, and similarly every action and rational choice, is thought to aim at some good; and so the good has been aptly described as that which everything aims. But it is clear that there is some difference between ends: some ends are activities, while others are products which are additional to the activities. In cases where there are ends additional to the actions, the products are by their nature better than activities.” (Aristotle’s Nichomachean Ethics, as translated by Crisp, 2000, p. #3) Aristotle was the first philosopher who wrote a book on ethics titled, Nichomachean Ethics.
Lying, although a commonplace aspect of life, often has negative perceptions. These perceptions stem from the assumed immortality or amorality of the liar, as lying is the conscious deception or distortion of reality in an attempt to portray something as other than what it truly is. However, what may at first appear to be a lapse in proper morals can instead be justified as a more careful consideration of them from the liars perspective, as there are situations where telling an untruth is more considerate than the alternative. Stephanie Ericsson further emphasizes this point when she explains every lie she told throughout a particular day, all the while justifying them through the feelings she spared and the overall inconsequential nature of what she lied about. Even though condemning any act of lying comes as a reflex for most, the context and motivation behind a lie is just as crucial as the act itself, therefore justifying untruthfulness in certain situations.
Upon evaluating Aristotle’s ideals of citizenship, one finds a world wherein citizenship and freedom are one in the same – active participation in debate and deliberation in the political community through the exclusively human use of reason and speech capacities. Given this ideal of citizenship, it becomes the case that the ideas for human flourishing and thus the good life follow suit. For Aristotle, human flourishing comes from the cultivation of virtue that is a result of continued participation in the political community, or, continued intentional citizenship. For the good life, it is important to note that it is the continued practice of virtuous activity, rather than the obtaining, that is required. For, “…possession of virtue seems actually compatible with being asleep, or with lifelong inactivity, and, further, with the greatest sufferings and misfortunes; but a man who was living so no one would call happy…”
I will argue that even with the evidence provided, Aristotle’s theory on
If Plato had portrayed an Ideal State in hid republic which could be built in heaven only, Aristotle came down to earth while drawing the outline of his ideal state. Like a true scientist he does not attempt any impossible scheme in formulating his theory if Ideal State. His ideal state is attainable on his earth. We must first consider not only what is ideal but also what is the best attainable in actual practice. The only difference between a monarchy and an aristocracy is that in the first case virtue is centered in one person.
