Aristotle and Virtue EthicsAristotle and Virtue Ethics

Virtue ethics is a way to look at life and a Virtue ethics is a way to look at life and a way to make decisions.way to make decisions.

Virtue ethics says that we must find what Virtue ethics says that we must find what fulfills the human need to exist and that we fulfills the human need to exist and that we must do what is “good” for society.must do what is “good” for society.

Everything aims at some end—everyone Everything aims at some end—everyone has some purposehas some purposeEthics requires that we discover what the Ethics requires that we discover what the purpose or we face the end of human purpose or we face the end of human existance.existance.

There are lots of things that people There are lots of things that people pursue, but most of these are pursued for pursue, but most of these are pursued for the sake of something else.the sake of something else.Ethics then will tell us how best to achieve Ethics then will tell us how best to achieve this ultimate end.this ultimate end.

Everyone admits what the goal is: Everyone admits what the goal is: Happiness. Happiness is pursued for its Happiness. Happiness is pursued for its own sake, not just for the sake of own sake, not just for the sake of something elsesomething elseBut what is happiness?But what is happiness?Some say its honor,others pleasure, Some say its honor,others pleasure, others moneyothers money

Why pleasure is not happinessWhy pleasure is not happiness

Whatever the human good is, it should Whatever the human good is, it should capture what is distinctive about human capture what is distinctive about human beingsbeingsBut pleasure is shared with other animalsBut pleasure is shared with other animalsTherefore, pleasure is not the human good Therefore, pleasure is not the human good (it is “too brutish”)(it is “too brutish”)

Honor is not happinessHonor is not happiness

Honor is dependent on what others think Honor is dependent on what others think of us. It is thus too superficial.of us. It is thus too superficial.People pursue honors to reassure People pursue honors to reassure themselves that they are good—so honor themselves that they are good—so honor is not pursued for its own sake.is not pursued for its own sake.Wealth also is not happiness for the same Wealth also is not happiness for the same reason—we pursue wealth for the sake of reason—we pursue wealth for the sake of something elsesomething else

Do human beings have a Do human beings have a function?function?

Aristotle argues by analogy: We allow that Aristotle argues by analogy: We allow that professions have functions (coblers, professions have functions (coblers, blacksmiths etc) and also that parts of the blacksmiths etc) and also that parts of the human body have a function (eyes, heart, human body have a function (eyes, heart, ears etc)ears etc)

So if human beings are like these things, we So if human beings are like these things, we should assume that human beings also should assume that human beings also have a functionhave a function

What is our function?What is our function?

The function of a human being should be The function of a human being should be something particular to human beings.something particular to human beings.It cannot be just life, because all other It cannot be just life, because all other living things have that. It cannot be living things have that. It cannot be sensation, because that it shared by sensation, because that it shared by animalsanimalsIt must be reason, because the ability to It must be reason, because the ability to reason distinguishes human beings from reason distinguishes human beings from other things.other things.

Two senses of rationalityTwo senses of rationality

(1) rationality is a state or disposition.(1) rationality is a state or disposition.Rationality as an activityRationality as an activityActivities are superior to the power to Activities are superior to the power to engage in themengage in them

One can perform their rational function well, One can perform their rational function well, or not so so well. or not so so well.

To perform something well is to be virtuousTo perform something well is to be virtuous

Therefore, Happiness is an activity of the Therefore, Happiness is an activity of the soul in accord with the soul’s proper soul in accord with the soul’s proper excellence or virtue.excellence or virtue.But we need to include other things. You But we need to include other things. You cannot be happy while being poor, or if cannot be happy while being poor, or if you suffer greatly in life.you suffer greatly in life.But Aristotle insists the virtuous person will But Aristotle insists the virtuous person will be best able to deal with adversity.be best able to deal with adversity.

Two kinds of virtueTwo kinds of virtue

Intellectual virtue: the virtue of knowledge Intellectual virtue: the virtue of knowledge or understandigor understandigPractical virtue: the virtue of action and Practical virtue: the virtue of action and feeling.feeling.

Intellectual virtue is had by the philosopher, Intellectual virtue is had by the philosopher, who lives a life of contemplationwho lives a life of contemplation

Practical virtuePractical virtue

Virtues are not innate. They are habitsVirtues are not innate. They are habitsTo become courageous, one must act as a To become courageous, one must act as a courageous person does—this will help courageous person does—this will help one develop the habit of being courageousone develop the habit of being courageous

Virtue is a meanVirtue is a mean

It is the extremes that damage people. A It is the extremes that damage people. A person who eats too much or eats to little person who eats too much or eats to little will not be healthy.will not be healthy.Similiarly for the soul, a person who acts in Similiarly for the soul, a person who acts in an extreme manner will not be virtuousan extreme manner will not be virtuous

ExamplesExamples

Courage is the mean between Courage is the mean between recklessness and cowardicerecklessness and cowardiceSelf-control is the mean between self-Self-control is the mean between self-indulgence and being “insensible”indulgence and being “insensible”Generosity is the mean between Generosity is the mean between extravagance and stinginessextravagance and stinginessWittiness is the mean between bufoonery Wittiness is the mean between bufoonery and boorishnes. (see table p. 48)and boorishnes. (see table p. 48)

The mean is relative to usThe mean is relative to us

The mean is not the same for everyone.The mean is not the same for everyone.Some people get drunk on two beers, for Some people get drunk on two beers, for others two beers would be the meanothers two beers would be the meanFor some people going into a burning For some people going into a burning building would be reckless, for others it building would be reckless, for others it would be courageous.would be courageous.The mean is the appropriate way of acting The mean is the appropriate way of acting given our individual nature and situationgiven our individual nature and situation