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Unlike either deontological or utilitarian ethics, virtue ethics focuses on character. Because virtue ethics are not consequentialist, overall virtue ethical frameworks are more akin to deontological analysis of moral right and wrong. One’s intentions are as important as one’s actions; the consequences of one’s actions are important but not as much as remaining honest, compassionate, and willing to learn. At the same time, Aristotle and other proponents of virtue ethics believed that it is most important to be a good person, and to live a good life, than it is to ascribe to some external moral code.Two virtues that are important to living a flourishing or successful life, in Aristotle’s sense, include magnanimity and temperance (“Traditional Theories of Ethics,” n.d.). Magnanimity is best understood as understated confidence, evident in behaviors like good sportsmanship whether one wins or loses. Temperance is moderation in all areas of life: not going to any extreme.
In fact, Sandel (2004) addresses both of these virtues in “The Case Against Perfection.” Sandel (2004) talks about all the “enhancements,” from drugs and surgery to genetic modification, that are available to achieve desirable goals such as improved performance on academic of athletic...
1). While it is understandable that these types of enhancements reflect the overall competitiveness of the society and the striving for perfection in all areas of life, over-reliance on enhancements is not virtuous for one main reason: it “represents an anxious excess of mastery and dominion that misses the sense of life as a gift,” (Sandel, 2004, p. 1). Sandel 92004) does not come out against any and all enhancements, though, because a virtuous person is one who is temperate—or moderate in the use of enhancements. Thus, a person can use enhancements selectively but only to improve one’s overall sense of wellbeing or to accommodate for a problem like depression or anxiety or a physical disability. A disabled person who uses prosthetics and then becomes a paralympic athlete uses “enhancements,” but is still a virtuous person.
However, another ethical virtue is magnanimity. To be magnanimous means different things in different situations, but is most easily understood as good sportsmanship. An athlete who desires to truly be great, a role model and example for the next generation who inspires others, is a virtuous athlete. Enhancements are acceptable only when they enhance “solidarity,” as Sandel (2004) point out (p. 1). Paralympic athletes create…
These [bad effects of pleasure and pain] are the reason why people actually define the virtues as ways of being unaffected and undisturbed [by pleasures and pains]" (1104b21-25) It is not imperative to remain indifferent or unaffected by both pleasure and pain to be virtuous, it is only essential that we have the right feelings of pleasure and pain at the right time. Therefore, he goes on defining virtue as
Nicomachean Ethics Aristotle said, "The good for man is an activity of the soul in accordance with virtue, or if there are more kinds of virtue than one, in accordance with the best and most perfect kind" (). According to Aristotle and his Nicomachean ethics, there are two kinds of virtue: intellectual and moral. Intellectual virtues are learned by instruction and moral virtues are learned by practice. According to his theory,
Acting in accordance with virtuous principles is a key to attaining happiness. In Book Three of the Nicomachean Ethics, Aristotle explains the difference between voluntary and involuntary action as well as total passivity. In the first chapter of the book, the philosopher explains the importance of free will and taking action in determining ethical behavior. Aristotle concludes that the only truly ethical acts are those that are chosen by
If this was the case, and this transformation of reasoning did occur, then that person would be truly virtuous. There are many strengths to Aristotle's argument, as well. One of the main strengths is the discussion of the two kinds of virtue - the kind that comes from habit, and the kind that comes from learning. This would work to demonstrate why some people change so much as they grow
Aristotle thought happiness was longer in coming, it was the manner of being actualized and fulfilling one's true potential using their own individual gifts: Again, if the virtues are concerned with actions and passions, and every passion and every action is accompanied by pleasure and pain, for this reason also virtue will be concerned with pleasures and pains. This is indicated also by the fact that punishment is indicated by
perceive as Aristotle's best work known work on ethics, Nichomachean Ethics, sheds light on what Aristotle believed was happiness. "…happiness would seem to need this sort of prosperity added also; that is why some people identify happiness with good fortune, while others < eacting from one extreme to the other> identify it with virtue" (Aristotle, Irwin, & Fine, p. 360). His perception of what is happiness implies: that it itself is