Brainscape's Knowledge GenomeTM

Browse over 1 million classes created by top students, professors, publishers, and experts.


See full index

PHIL 1100- Final Exam > Virtue Ethics (Aristotle) > Flashcards

Virtue Ethics (Aristotle) Flashcards

1
Q

The good as happiness/flourishing (Eudaimonia)

A
  • That is the only thing that is done for its own sake, never because of something else
  • That is the thing for the sake of which all other things are done
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
2
Q

Characteristic activity

A
  • can’t be living, plants do that
  • can’t be sentient life, animals have that
  • has to be “activity of the soul in accordance with reason or at least not entirely lacking it”
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
3
Q

Virtuous action

A

1, Knowledge

  1. Rational choice
  2. Does those actions from a firm and unshakable character
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
4
Q

Knows that he is doing virtuous actions

A

Knowledge

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
5
Q

Decides to act the way, and decides on that acts for its own sake

A

Rational choice

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
6
Q

Does those actions from a firm and unshakable character?

A

Rational choice and unshakable character are more important than knowledge, and they result from doing the right kinds of actions frequently

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
7
Q

Habituation

A
  • By nature, we have the ability to acquire virtues
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
8
Q

Teachers/exemplars

A
  • Learning virtue is like learning a craft, we learn it by producing the same product over and over again
  • We reach our complete perfection through developing habits of behaviour
  • However, habits of virtue can be developed badly, so we need teachers or exemplars to guide us in the right way to develop the habit
  • The teachers of virtue should be those that are themselves identified as being virtuous
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
9
Q

Identifying virtues

A
  • Actions are called virtuous when they are the sort that a virtuous person would do
  • A person comes to be virtuous from doing virtuous actions
  • Virtue is a state, not a feeling or capacity
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
10
Q

the mean requires having the right feelings at the right times, about the right things, toward the right people, for the right end, and in the right way

excess and deficiency in feelings and actions are an error and incur blame (vice); vice of excess, vice of deficiency

the intermediate is correct (virtue)

It is much easier to get it wrong than to be correct, because there are many ways to be in error but only one way to be correct

Not every action or feeling has a mean, there are some things that automatically are based on

A

Doctrine of the mean

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
11
Q

Not every action or feeling has a mean, there are some things that automatically are base

A
  • spite, shamelessness, envy, adultery, theft, murder are always an error
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
12
Q

Specific virtues and vices

A
  • Giving and taking money
  • Honor and dishonor
  • Anger
  • Fear and confidence
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
13
Q

Giving and taking money

A
  • Mean: generosity
  • Excess: wastefulness
  • Deficiency: ungenerosity (greed)
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
14
Q

Honor and dishonor

A
  • Mean: magnanimity
  • Excess: vanity
  • Deficiency: pusillanimity
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
15
Q

Anger

A
  • Mean: mildness
  • Excess: irascibility
  • Deficiency: inirascibility
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
16
Q

Fear and confidence

A
  • Mean: bravery
  • Excess: nameless/rash
  • Deficiency: cowardly
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
17
Q
  • The right feeling: Fear is the expectation of something bad, and we fear all bad things
  • About the right thing, at the right time: One is brave to the fullest extent if they are facing a fine death and the immediate dangers that bring death- above all in war
  • In the right way: A brave person will be unperturbed as far as a person can be
  • Error (rashness, or cowardice) is fearing the wrong thing, in the wrong way, at the wrong time
A

Bravery

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
18
Q

One can only be praised or blame for an action that is voluntary

Voluntary action

Involuntary action

Some actions are a mix of voluntary and involuntary

A

Praise and Blame

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
19
Q

Has its cause in the agent himself, when he knows the particulars that the action consists in

A

Voluntary action

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
20
Q

Actions from one of two cases

A

Involuntary action

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
21
Q

Forced action

Ignorant action

A

Involuntary action

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
22
Q

the result of an external cause, to which the agent or victim contributes nothing

A

Forced action

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
23
Q

The result of ignorance about the particulars of the action

A

Ignorant action

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
24
Q

Ignorant action: the result of ignorance about the particulars of the action

A

1) who is doing it

2) what he is doing

3) about what or to what he is doing it

4) sometimes also what he is doing with it…

5) for what result…

6) in what way

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
25
Q

Three dichotomies of female ethics

A
  1. Reasons vs. emotions, with emotion devalued
  2. Public vs. private, with women relegated to the private
  3. The individual self vs. relational self, with the self constructed from the male point of view as autonomous
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
26
Q

In the history of philosophy the man of reason has been a crucial figure

Two versions of reason based accounts: Kantian and Utilitarian

A

Reason vs. Emotion

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
27
Q

In the history of philosophy the man of reason has been a crucial figure:

A

Reason was thought to control emotion in order to guide responsible human action

28
Q

Two versions of reason based accounts: Kantian and Utilitarian

A
  • Both rely on abstract, universal principle to guide morality
  • Both apply abstract principles to particular cases to solve moral problems
  • Both share admiration for rules of reason, and denigrate emotional responses
29
Q

Feminist Rethinking of Reason and Emotion

A
  • Question whether relying on abstract rules and rationality is enough
  • Women’s experiences lead to special concern with actual relationships between embodied persons, and the context they are in
  • Ethics needs to re-evaluate the role of emotion
30
Q

Women’s experiences lead to special concern with actual relationships between embodied persons, and the context they are in

A
  • Feelings, such as empathy and caring, suggest what we ought to do
  • There are specific moral responsibilities that stem from particular relationships
  • Some psychologists (Carol Gilligan) argue there is data to support this as well
31
Q

Ethics needs to re-evaluate the role of emotion

A
  • Morality requires desirable forms of moral emotion (not just reason and rational control)
  • Emotion should be respected rather than dismissed when gaining moral understanding
32
Q

Morality requires desirable forms of moral emotion (not just reason and rational control)

Emotion should be respected rather than dismissed when gaining moral understanding

A
  • Can help to understand caring relations, which are central to feminist morality
  • Can help decide between trade offs and make difficult moral decisions
33
Q

Reason was thought to control emotion in order to guide responsible human action

A
  • Scientific and moral knowledge is male knowledge
  • Man of reason is a rejection of the feminine, women seen as weak and unreasonable
34
Q
  1. Public vs. private
A
  • Historically, what is uniquely human was viewed as male
  • Morality was seen to be in the public domain, beyond the natural behaviour of women in the private sphere of the home
  • Feminists criticize the distinction between the public and private, and the idea that what is “private” is natural and outside of politics
35
Q

Historically, what is uniquely human was viewed as male

A
  • Men are engaged in history and civilization, what takes humans beyond the animal
  • Women are natural, material, biological and more animalistic
36
Q

Feminists criticize the distinction between the public and private, and the idea that what is “private” is natural and outside of politics

A
  • The personal is political, so this dichotomy needs to be reconsidered
37
Q

Men are engaged in history and civilization, what takes humans beyond the animal

Women are natural, material, biological and more animalistic

A
  • Reproduces life, and provides for the natural needs of man in the home
  • Primarily mothers, and mothering is a biological function that all animals do
38
Q
  1. Feminist rethinking of the private and public
A
  • Need to rethink the roles historically given to men and women
  • Example: Mothering
  • Morality should focus on idealized versions of norms and practices from the private sphere
39
Q

Example: Mothering

A
  • Humans do it very differently than non-human animals
  • Reshapes language and culture, forms social personhood, develops morality, involves creativity
  • Specific activities like nursing and eating are more than biological, they are determined by social, political and cultural factors and can be transformative
40
Q

Morality should focus on idealized versions of norms and practices from the private sphere

A
  • Trust, care, friendship, love, empathy, sibling relations, parenting, etc should be used wherever appropriate
  • Flourishing of children should be the center of moral, social, economic, political, and legal structures
41
Q
  1. Individual Self vs. Relational Self
A
  • Historically, ethics has mostly used atomistic, individualistic theories of the self
  • From the point of view of women’s experience, this is not even believable in theory, and it is misleading
42
Q

Historically, ethics has mostly used atomistic, individualistic theories of the self

A
  • Imagined men as if they were “not born of, much less nurtured by, women, or anyone else”
  • This influenced both concepts of gender and philosophical concepts such as morality
43
Q

From the point of view of women’s experience, this is not even believable in theory, and it is misleading

A
  • It distorts the experiences and aspirations of men as well as women
  • We need to rethink moral concepts in light of this
44
Q

3, Feminist Rethinking of the individual vs, Relational Self

A
  • Recognize that the self is always shaped to an important degree by relations with other people
  • We need a relationship view of the self
45
Q

Recognize that the self is always shaped to an important degree by relations with other people

A
  • Those relations are often much more significant your individual, isolated interests
  • As persons we always have ties to other persons and are at least partly constituted by those ties as part of who we inherently are
  • The “view from nowhere”, complete abstract and impartial, is impossible
46
Q

We need a relational view of the self

A
  • Attention to the particulars of each relationship
  • Understanding and evaluating those relationships
  • Focusing morality on making those relationships the best version they can be, guiding, maintaining and reshaping them
47
Q

The advantages of not losing sight of the work involved in caring for people and of not lending itself to the interpretation of morality as ideal but impractical to which advocated of the ethics of care often object.

A

Care Ethics

48
Q

Three elements of the ethics of care

A
  1. Dependence and Need
  2. Valuing Emotion
  3. Particulars, not Abstract Universals
49
Q
  1. Dependence and Need
A

The central focus is one the moral importance of the needs of particular others we take responsibility for

  • Recognizes that human beings are dependent for many years of their lives
  • Moral claims of those who depend on us for care are pressing, and attention to them is needed
  • This is missing in most dominant moral theories that focus on independent, autonomous, rational individuals
50
Q
  • The central focus is one the moral importance of the needs of particular others we take responsibility for
A

Example: caring for one’s child can defensibly be a primary moral concern

51
Q

Recognizes that human beings are dependent for many years of their lives

A
  • Examples: Babies, illness, injury, disability, old age
52
Q

Moral claims of those who depend on us for care are pressing, and attention to them is needed

A
  • The flourishing and progress of the human species relies on those who need care receiving that care
  • Responsibility to the needs of the dependent has a moral force that cannot be ignored
53
Q
  1. Valuing Emotion
A
  • Dominant moral theories that rely entirely on reason and rationalistic deductions or calculations (like Utilitarianism or Kantian ethics) are missing something important
  • Care ethics argues that understanding what is morally best requires valuing emotion, not rejecting it
  • Does not mean we must value all emotions automatically
  • Moral theories that focus on reason (Utilitarianism and kantianism) typically consider and reject egoistic emotions
  • Ethics of care focuses on emotions and relational capabilities that help morally concerned persons in actual interpersonal contexts to understand what would be the best thing to do
54
Q

Care ethics argues that understanding what is morally best requires valuing emotion, not rejecting it

A
  • Moral emotions such as sympathy, empathy, sensitivity, and responsiveness need to be cultivated
  • Moral emotions help us to implement what reason tells us to do
  • Moral emotions can also help us determine what needs to be done, morally
55
Q

Moral emotions such as sympathy, empathy, sensitivity, responsiveness need to be cultivated

A
  • Even anger can be a moral emotion
56
Q

Does not mean we must value all emotions automatically

A
  • Not raw emotion alone, but feelings that are reflected on and educated
57
Q

Moral theories that focus on reason (Utilitarianism and kantianism) typically consider and reject egoistic emotions

A
  • Feelings like favouritism, aggression, revision, and self-interest that undermine universal moral norms, impartiality, and the purpose of morality
58
Q

Ethics of care focuses on emotions and relational capabilities that help morally concerned persons in actual interpersonal contexts to understand what would be the best thing to do

A
  • Recognizes that even helpful emotions can become misguided or do harm
  • We need an ethics of care, not just care itself
  • Aspects and expressions of care and caring relations need to be subjected to moral scrutiny and evaluated, not just observed and described
59
Q
  1. Particulars, not Abstract Universals
A
  • Dominant view argues the abstract reasoning is more likely to avoid bias and arbitrariness
  • The ethics of care focuses on the claims of particular others in actual relationships
60
Q

Dominant view argues the abstract reasoning is more likely to avoid bias and arbitrariness

A
  • Treat moral problems as conflicts between egoistic self interest and universal moral principles, missing the middle ground
61
Q

The ethics of care focuses on the claims of particular others in actual relationships

A
  • Need to limit universal rules to certain domains where they are appropriate (such as law), and resist their extension into other domains (such as family and friendships)
  • Morality should be able to give guidance about relations that are trusting, considerate, and caring (and those that are not)
  • Instead of individuals, or universals, need to look at the well-being of relationships themselves and the cooperative well-being of those in them together
62
Q

Held’s answer to the question “What is care?”

A

Care is both a practice and a value

63
Q

Care as a practice and activity

A
  • Shows us how to respond to needs and why we should
  • Builds trust and mutual concern and connectedness between persons, develops appropriate attitudes
  • Has attributes and standards that can be described, recommended and continually improved
  • Should express the caring relations that bring persons together in ways that are increasingly morally satisfactory, and transform people in increasingly morally admirable ways
64
Q

Care as a value

A
  • Caring persons and caring attitudes should be valued, and there are many moral considerations associated with care or its absence that can be used to evaluate persons
  • Caring is a social relation, not an individual disposition or state like benevolence
65
Q

Caring is a social relation, not an individual disposition or state like benevolence

A
  • Ought to be cultivated both in personal lives and between members of a society as such, and should over the course of the relation be reciprocal

PHIL 1100- Final Exam (12 decks)

Brainscape helps you reach your goals faster, through stronger study habits.
© 2024 Bold Learning Solutions. Terms and Conditions