virtue ethics Flashcards
the function argument
p1 the good for members of a kind is to perform well the function distinctive of their kind
p2 to perform well the function distinctive of one’s kind is to perform it in accordance with the relevant virtues
c1 therefore, the good for members of any kind is to perform their distinctive function in accord with the relevant virtues
p3 the function distinctive of humans is rationality
c2 therefore, the good for humans is rationality in accord with virtue
p4 happiness is good for humans
c3 therefore, happiness is rationality in accord with virtue
( add relevancy to humans)
eudaimonia
the good is what is good for everyone and this is eudaimonia - having a good quality of life and being a morally good person. eudaimonia is therefore the ‘final end’, the purpose or goal of human beings
eudaimonia is about living virtuously, dealing with good and bad events as best as we can, while continuing to develop our virtues.
- true happiness is the process of flourishing, the joy of being what you are meant to be and doing what you are meant to do and doing it well.
the relationship between eudaimonia and pleasure
aristotle believes that pleasure is not the only good. every creature aims at pleasure but this is not our only end because we seek out other things such as being virtuous, even if they don’t bring us pleasure. living the good life might bring pleasure but this is not why we seek it
- a pleasure is good when the activity is good and bad when the activity is bad.
those who are not virtuous may get pleasure from things but this is not ‘real’ pleasure.
thus, pleasure can and must be pursued but not all pleasures are good and help us to flourish. the virtuous person will seek pleasures which are in accordance is reason and can lead to the feeling of eudaimonia.
intellectual virtues
virtues of the mind such as the ability to understand, reason and make sound judgements. intellectual virtues may be taught, like logic and mathematics
moral virtues
they are not innate, but are acquired through repetition and practice, like learning a musical instrument. it is through the practice and the doing that one becomes a particular type of person
aristotle’s view on virtues
- a part of our purpose and help us fulfil our function e.g courage is a virtue in a soldier
- virtues need to be refined and honed: they are both part of the means of reaching the end product and the end product itself: they are characteristics that make a thing good.
- aristotle sees the virtues as good habits that we acquire, whcih regulate our emotions.
are we virtuous by nature?
no.
- we cannot be taught the moral virtues simply through education (unlike intellectual virtues): we have to acquire them through habituation.
the role of education/habituation in the development of a moral character
- a virtue is a disposition, habitual way of acting. you can only gain virtues by practice.
phronesis
exercising of a mature will which enables a person to act with wisdom and discernment.
- a lifetime’s work.
the skill analogy
- the more we practice virtues , the more likely we are to develop virtuous dispositions and habits.
- acquiring virtues is similar to learning practical skills,
- it is through practice and the development of good habits that we become good.
voluntary action
acting with full knowledge and intention
freely chosen
involuntary actions
Unintended or done under compulsion
non-voluntary actions are type of involuntary actions, they are unintended, done from ignorance
