Aristotle's Arguments Of Virtues

To begin with, voluntary actions are those "of which the moving principle is in the agent himself, he being aware of the particular circumstances of the action."p.967 23-24 Choice is also voluntary or in our own power and is that desired after deliberation. An example of this is action of friendship. Friendship is a reciprocated goodwill. In other words, friends must mutually recognize bearing goodwill and wishing well to one another, otherwise one would never know how the other felt and it would not be friendship. Aristotle goes on to state the desire of a virtuous friend for a virtuous man by explaining that life is the act of perceiving or thinking and it is good for the virtuous man because it is of the nature of the good. And if life is good and pleasant and he who perceives, perceives that he exists (because perceiving is existing) and this is pleasant and if the virtuous man is to his friend as he is to himself: if all of this is true,.."He needs, therefore, to be conscious of the existence of his friend as well." p.1090 10-12 This is saying that a virtuous man needs friends because he himself is his own friend and a part of being your own friend is the act of perceiving your own existence. For the man who does not perceive, he says such a life is intermediate, as are its attributes. Therefore, if we do not participate in the action of friendship, we are not be able to perceive ourselves, and if we could not perceive ourselves, we would not

Next, I will show the 4 kinds of persons that Aristotle believes exist, they’re the virtuous, strong-willed, vicious, and weak-willed persons. The first person is the virtuous person, Aristotle believes that a virtuous person is a person that behaves in a highly well-mannered way. A virtuous person knows how to act as a mean within the deficiency (too little) and excess (too much). “Hence virtue is a sort of medial condition because it is able to aim at and hit the mean.” (2.6 1106b27-1106b28) The virtuous person often does things through habit and continuous practice rather than having someone teach them because it can’t be taught. “From this, it is also clear that none of the virtues of character comes about in you naturally, since nothing natural can be habituated to be otherwise.” (2.1 1103a18-1103a19) Virtuous persons don’t let things overcome who they truly are, meaning their attitudes are at an even level when it comes to pleasures and pains. Virtuous persons can’t let things get the best of them, which is why the mean is so important because it gives balance and clear judgement.

In Nicomachean Ethics, Aristotle understands virtue is a disposition that issues correct choice. In this essay, we are given the task to explain what Aristotle means by choice, which is in turn show that choice is not wishes, opinion, nor desire. Rather, Aristotle believes choice involves desire. So, I will explain concisely why correct choice is not a tendency to opine the correct thing to do rather correct choice is an intimate coordination between our rational and desiring faculties. Thus, controlling and coordinating what we desire and why we desire something. Ultimately, leading the agent to what the right thing they should do, full stop, regardless of numerous alternatives.

Secondly, a man named Socrates had a different way to think about what characteristics a virtuous man should hold. Socrates had

achieve the maximum point of virtue, self – knowledge has a central role, as it is a prerequisite

According to Aristotle, intellectual virtues belong in the ‘rational’ fragment of the soul and moral virtues lie in the ‘irrational’ measure of the soul However, they are both dependant on reason. Although Aristotle recognised many virtues, he was an advocate for the notion of the existence of only four cardinal virtues. His proposal proved to be popular in the society that he lived in, being acknowledged by Plato and other bodies. The four cardinal virtues are: courage, a virtue which ensures control in the interest of goodness, temperance, a virtue which diminishes wants and desires by limiting them to reason, justice, the only virtue that consists of expressing care for other beings. A human that possesses the virtue of justice has the ability to practise this virtue on other human beings and not solely on themselves. The final and one of the most important virtues is prudence, a logical virtue of practical reason by which we separate the good and the methods of achieving it. Aristotle accentuates that virtues are pragmatic skills and hence experience guides us towards becoming more dexterous in avoiding deficiency. Although familiarity with the vices as extremes supports us in our aspiration for the mean, the wider connotations of the doctrine is that only through experience will we as humans come to know the right pretences and

Therefore, if these things are not exchanged with the help of wisdom then Socrates believes that the aspect of virtue is “…a mere illusion.” (Phaedo 69b). In conclusion, Socrates view on morality is based upon justice, examining how to live, and expanding one’s wisdom.

According to Plato, virtue is an innate ability of a man to go through intellectual suffering in order to think past the visible, material world, which is just “a shadowy imitation” of an ideal world of knowledge (Plato). Even though virtuous actions can be practiced, the original ability or quality is innate. Every single virtue fits into this Plato’s definition and contributes to a person’s knowledge of the intellectual world. For instance, classical virtue of fortitude enables a man to question even the most controversial topics. What is more, theological virtue of faith persuades a man that his suffering will eventually pay off. Once a person engages in virtuous activities, they attain wisdom, and wisdom, () finally leads to happiness. Considering all that, every virtue seems to be equally

Socrates states that he does not know if virtue can be taught or if it is something that will be obtained over a lifetime. Aristotle’s view on Meno’s paradox is that we are all born knowing some virtual knowledge that

Although it may still seem impossible to absolutely avoid criticism, for even when you decide to do nothing someone will still make criticism of how boring you are, Aristotle’s assertion may seem to be inadequate. Anderson (p. 88) illustrates that the major problem with this avoidance mechanism is that one will never be able to accomplish anything good in life, in addition to the increased chances of facing all the other negative impacts that are closely related to avoiding life. Furthermore, one would also have to face criticism from others, who might be filled with dislike for you for failing to make bold choices in life. This quotation is, in essence, not meant to be a discouragement to the people, but to serve as an indicator that no person will ever have the complete support of everyone, each person will always have that someone who is against them or what they do. Therefore, by being ready to face criticism and failure in life, one makes it part of their learning experience required to live their chosen way of

Aristotle believes that there are two kinds of virtue, one being intellectual and the other being moral virtue. He states that Intellectual virtue comes from being taught meaning we’re not born with it. Moral virtue on the other hand we develop as we grow and gain an understanding of life. “The stone which by nature moves downwards cannot be habituated to move upwards, not even if one tries to train it by throwing it up ten thousand times” (N.E. II.1) Right there he is talking about how if you are designed to do one thing, it is impossible to do the opposite no matter how hard you force it. He talks about how we gain our virtues by practicing them and using them on a regular basis. That is how we learn

In his Nicomachean Ethics, Aristotle explores virtues as necessary conditions for being happy. A virtuous person is a person with a disposition toward virtuous actions and who derives pleasure from behaving virtuously. Aristotle distinguishes between two types of human virtue: virtues of thought and virtues of character. Virtues of thought are acquired through learning and include virtues like wisdom and prudence; virtues of character include bravery and charity, which are acquired by habituation and require external goods to develop. As a consequence, not all people can acquire virtues of character because not all people have the external goods and resources required to develop that disposition.

In our society today, we are mostly challenged by two questions: ‘is it right to do this or that? And ‘how should I be living in society?’(Bessant, 2009). Similar questions were greatly discussed in the history by our ancestors in their philosophical discussions. The most ancient and long-lasting literature on moral principles and ethics were described by Greek philosopher Aristotle. He had an excellent command on various subjects ranging from sciences to mathematics and philosophy. He was also a student of a famous philosopher. His most important study on ethics, personal morality and virtues is ‘The Nicomachean Ethics’, which has been greatly influencing works of literature in ethics and heavily read for centuries, is believed to be

Virtue is, by definition, the excellent performance of an object’s function (Nic. Ethics, 1097b25-30). A thing’s function is determined by eliminating every ability that isn’t exclusive to what it is to be that thing (Nic. Ethics, 1097b30-1098a5). For example, a

In Book II of the Nicomachean Ethics, Aristotle discusses the idea of moral virtue. Aristotle emphasized the importance of developing moral virtue as the way to achieve what is finally more important, human flourishing (eudaimonia). Aristotle makes the argument in Book II that moral virtue arises from habit—equating ethical character to a skill that is acquired through practice, such as learning a musical instrument. However in Book III, Aristotle argues that a person 's moral virtue is voluntary, as it results from many individual actions which are under his own control. Thus, Aristotle confronts us with an inherently problematic account of moral virtue.