aristotle 1 ethics ppt 110210114816 phpapp01

8/2/2019 Aristotle 1 Ethics Ppt 110210114816 Phpapp01

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Aristotle

The Ethics
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Metaphysics and Ethics

All things have an end

A final cause the good for which a thing isdone or the good for an object

Shipbuilding Ship

Economics Wealth

Medicine -- Health


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The End of Human Life

There must be some end to human life

That is the reason for which we do all other things

Politics Includes the good for all areas of

human life

This inquiry into the good of man is a kind of

political enquiry


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Preface: The exactness of knowledge

Various disciplines admit different degrees of

certainty.

We should not expect from ethics and politics

the exactitude of physics.

But we should not therefore think it is only a

matter of convention.


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Happiness as the greatest human good

There is wide agreement that happiness is the

greatest human good.

But there is little agreement about what

happiness (or a well-lived life) consists in.


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What is happiness?

Aristotle lays out the view of classes embracedby Plato (that some are dominated by desire,some by spiritedness, some by reason)

1. Some say it consists in a life of pleasure This is the view of the masses

2. Some say it is the life of honor

This is the view of statesmen

3. Some say it consists in virtue

This is the view of the wise


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The final good as self-sufficing

Our true good can scarce be taken away from

us.

Many goods, however, are only conditional

and partial; they aim at something beyond

themselves.

Moneymaking ultimately aims at happiness

These thus cannot be confused with the final

good, which is self-sufficing.


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Contingent goods and a happy life

These various partial, contingent goodscontribute to a good life.

Contingent goods, which can come and go, are

still goods. It is better to have them, than not tohave them.

Thus one living a fully good life has friends, acertain wealth, physical beauty, etc. Someexternal goods are necessary. (See also Bk. X, Ch.8)


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More fundamental, however:

What is our function?

The human function is a kind of life.

It is to exercise ones vital faculties in accordwith reason.

It is act and live well and beautifully, as anexcellent, exemplary human.

This means it is to act virtuously.


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Human nature

Humans have three parts constituting their

nature:

Vegetative soul

Appetite

He says these listen to reason

Reason

Reason plays a role in controlling appetites:

If we do this, then we develop character virtues


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Two kinds of virtue

Intellectual virtue

This consists in developing intellectual abilities

(including the ability to judge how a virtuous

person should acti.e., phronesis, or practicalwisdom/prudence.

Character virtue

These are moral excellencieshabits of charactercultivated in those who live excellently


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The development of character

Virtues are not natural.

They must be acquired by training.

Just as we become pianists by playing piano,we become just by acting justly, courageousby acting courageously, etc.

So, too, we become unjust by practicinginjustices, cowards by practicing cowardice,etc.


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Context sensitive action

The goal is not to follow a principle that

applies equally in every situation.

It is to develop a character that allows us to

judge what action is appropriate in each

different kind of situation


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Taking pleasure in the right things

Humans are malleable. We can take pleasure

and find pain in very different things

The virtuous person learns to take pleasure in

good things and to find pain in bad things.

We also want to avoid finding pleasure at the

wrong times or in the wrong manner


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The virtuous

The virtuous takes pleasure

In the right things

At the right time Toward the right persons

In the right manner

To the right degree

We take the pleasure or pain that we derive frommoral actions as a test of our character.


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Hamartanein

Hamartanein is the Greek for missing the

mark.

Our goal is to hit it.

It is difficult, however, because there are manyways of missing it, and few of hitting it.


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The golden mean

The goal in virtues of character is to achieve a mean between twoextreme forms of character.

We want to avoid both a deficiency and an excess of a certaincharacteristic.

The mean, however, is relative

The right amount of food for Milo, the wrestler, is different than theright amount of food for me.

Virtue, then, is a habit or trained faculty of choice, thecharacteristic of which lies in moderation or observance of themean relatively to the persons concerned, as determined byreason, i.e., as the prudent man would determine it. (NE, Bk II, Ch.6)


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Not all things admit of a mean

Example: Adultery

One cant commit too little adultery, or just

enough only too much. One cant commit adultery with the right person,

in the right way, at the right time, etc.

Nor can there be an excess of the virtues i.e., tomuch justice, too much moderation, etc.


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The golden mean

In feelings of fear and confidence Mean = courage

Deficiency of confidence = cowardliness.

Excess of confidence = foolhardiness

In taking money (small and large sums) Mean = Liberality, magnificence

Excess in spending = prodigality, bad taste

Deficiency in giving = Illiberality, meanness

With regard to honor and disgrace Mean = high mindedness Excess = vanity

Deficiency = low mindedness


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Mean in nearly all things

In anger Mean = gentleness

Excess = wrathfulness

Deficiency = wrathlessness

Pleasantness in amusement Mean = wittiness

Excess = buffoonery

Deficiency = boorishness

Pleasantness in other affairs Mean = friendliness Excess = obsequious or flattery

Deficiency = disagreeableness, quarrelsomeness


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Life of moral virtue is happy in a

secondary sense

The development of character virtues is relatedto intellectual virtue.

In living in accord with virtue, we do develop theintellectual virtue of prudence

The development of this virtue stands in afeedback relationship with the development of

virtues of character. The more virtuous we become, the better we see

what virtue calls for in a particular situation.


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External goods and the virtues of

character

Basic necessities in life must be met to have agood life.

They are also necessary for the exercise of

character virtues. Strength is necessary to express bravery.

Some money is needed to be liberal.

But we only need moderate amounts of thesethings to live a life of virtue.


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Perfect happiness

This consists in the fullest expression of reason in us.

It requires speculation or contemplation, since that is how we mostfully express reason.

The life of contemplation is the only life pursued completely foritself.

It alone is the life of leisure. All toil is done in the hope that we can find peace/leisure even the toil of the

statesman.

But the life of contemplation surpasses what is possible for us it ismore of a divine life.

We ought, however, to exercise our reason in contemplation asmuch as possible.

The wise person is the happiest of all.


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Political Thought

Moral education is important.

A good polity: supports the development of good

citizenry (the cultivation of the virutes).

The best polity: one of virtuous citizens.


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Development of Virtue as Human Goal.

Development of Virtue as Political Goal.

Humans are rational animals.

Humans are political animals (zoon politikon).

Human Telos: Happiness (Eudaimonia) is the goal of

action. It requires a certain material basis, but mainly a rational life in

combination with the cultivation of the virtues.

The goal of the polity is (among other things) tosupport this natural goal. That means the polity must create the basis favorable for the

individual development of reasons, education, virtue.


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Ethics and Politics

Humans are social animals.

One living outside of the state is either an animal or aGod.

Aim of a good polity

to enable citizens a complete human life.

The Polis exists naturally. Each person shares the aim of pursuing Eudaimonia.

The state is necessary for achieving this goal.


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A virtuous character is an individual and social

product

Humans are social beings.

Although reason is essential to humans, it isdeveloped better in some societies than in

others.

A rational society creates rational citizens.


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Legislation

Law is to secure the conditions needed forindividuals to maintain a well-lived life. A well-lived life is an exemplary one.

The measure of an exemplary life is passed on in the polity.The polity thus also assumes the right to help decide whatgood life of the citizens consists in.

Education is an essential governmental duty.

A well-educated (virtuous) citizenry is needed to maintaina just state.

aristotle 1 ethics ppt 110210114816 phpapp01

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