aristotle's ve Flashcards
definition of virtue
a disposition - a character trait - which is to be valued, e.g. courage, truthfulness, temperence
brief outline of aristotle’s theory
- aristotle begins with suggestion that all actions aim towards final end
- discovering this final end is a process likely to be directed by politicians
- disagreement about final end, but most agree this is happiness (eudaimonia)
- the function argument: human good is a function of the soul in accord with virtue
- reasoning well means exercising virtue
- the doctrine of the mean
- aristotle develops the doctrine of the mean with reference to specific virtues
in what way is ve teleological?
a says every action has end, and some ends subordinated to others
suggests some final end all actions aim towards
end = eudaimonia
why is the process of discovering the final end likely to be directed ?
politicians hold the power, therefore decide what each group of citizens has to learn + how proficient they must be (remember politicians a referencing = from families of citizens)
differing views of eudaimonia:
some say happiness = pleasure; aristotle rejects, as even cattle experience pleasure
some say happiness = political honour; aristotle rejects, as this is temporary + given to us by others, so can’t be final end
some say happiness = wealth; wealth is just means ot an end, and easily lost
aristotle’s account of eudaimonia is based on..
the function argument
outline of the function argument
there is a relation between good + function (function/ergon = work, or accomplishment; something is good if it fulfils its function)
e.g. a good knife is one that works well, fulfils purpose, will have sharp blade etc
whatever the right function is for humans, human goodness will be in fulfilling that function
function depends on the nature of the soul ( as virtue = characteristic of the soul), so humans will fulfil their function by doing activity most characteristic of them
- this cannot be nutrition and growth as even plant shave these
- cannot be sense perception + movement, animals have these
- can only be exercise of reason / rational part of soul, as A says is unique in humans
therefore, concludes the telos is focused on the rational soul
the good life will be one where reason is exercised well
quote from aristotle about definition of eudaimonia
“Thus the good life is not the kind in which we eat, reproduce, sense, move, remember or imagine well (plants and animals do that), but that in which we exercise reason well”
aristotle’s division of the soul
- non rational soul
- nutritive + character
- has moral virtues e.g. courage, patience, modesty - rational soul - has intellectual virtues
- theoretical reason (theoretical virtues e.g. doing maths/philosophy)
- practical reason (practical virtues e.g. understanding, judgement, practical wisdom)
- intellectual virtues contribute most to good life as are under control of reason
moral virtues are formed by habit
but not blind habit, helped by rational soul + virtue of practical wisdom
become moderate by abstaining from pleasures, become courageous by habit of ignoring frightening things
children should be trained into habit of virtues fast as possible
- become virtuous by imitating virtuous people, not by learning rules
a virtuous person must?
know what they are doing in situation, not act through ignorance
must choose to act virtuously
doctrine of the mean
specific virtues lie between two vices: excess and deficiency
- ‘golden mean’ = virtue
mean = median, relative to each individual
mean is defined by a phronimos - rationally decided for each individual, not universal rule
quote from aristotle about golden mean
“Virtue is a characteristic marked by choice… Virtue is also a mean with respect to two vices, the one vice related to excess, the other to deficiency”
deficiency of courage
cowardice
excess of courage
foolhardiness
courage in context
aristotle talking about courage in relation to battle - courageous person wouldn’t fear death for noble cause
mean of courage
isnt showing moderate courage - would be useless in face of enemy in battle
mean needs to be appropriate for situation
here, the mean becomes the excess
courage is not:
facing danger for fear of punishment/being shamed
facing danger out of ignorance
driven by violent passions e.g. anger
deficiency of temperance
insensibility
excess of temperance
self-indulgence
temperance in context
aristotle talking about self control in relation to pleasures of the body; sex, eating, drinking
reason dictates that .. (temperance)
people should live a life of habitual self-control
justice is altruistic because
it considers the good of others as an end in of itself
broad sense of justice:
not just legality, but whole system of law, rule + custom
is a virtue, but has no mean - is a simple extreme
law/justice unites all other virtues, bc requires to be brave, temperate, courageous etc
in justice.. “every virue is summed up”
narrower sense of justice:
concerned with fairness..
in distributional sense?
- making sure all goods in the community should be distributed so each person receives what is proportional to his merit
in rectifying sense?
- restoring the distribution of gain and loss between two people
moral agent is responsible for acts of injustice which he does voluntarily - not involuntarily (unless wilful ignorance)
friendship is altruistic because
it considers the good of others as an end in itself
friendship in relation to justice
aristotle views as similar in function, if not more important
three kinds of friendship?
based on..
usefulness
pleasure
goodness
friendship based on usefulness
affection that people have for each other comes from the good that each receives from the other
friendship based on pleasure
same as with usefulness, affection derives from pleasure each receives from other
friendship based on goodness
best kind of friendship
exists between two men who are virtuous - wish each others good because it is the right/virtuous thing to do
longer lasting, as love friend as another version of selves
- in this way altruism + egoism rationally coincide
