1. Virtue Ethics Author: John Waters
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2. Virtue Ethics

3. Virtue Ethics Rejects Ethics of Dilemma Approach
Deontological
Consequentialism
Natural
Law
Kant
Divine
Command
Egoism
Utilitarian
Too
Legalistic
Nazi
Germany
Secular
Age
Social Contract
Conformity
Lacks
Intrinsic goods
Socrates says..click on any philosopher for more information

4. Agent Centred (Not Act Centred)
The “ethics of dilemma” approach to morality forgets an
essential part of ethics - THE PERSON’S CHARACTER
and how personal moral growth is encouraged.
We are not concerned to know what goodness is but how to become good people, since otherwise our enquiry would be useless. (Aristotle)
Nicomachean Ethics, II 1103b 27-9
The ethical condition is
not the condition of
having a certain right
theory; rather the ethical
condition is having
a certain character.
Professor Alasdair MacIntyre
After Virtue

5. Developing Character Asking the Right Questions
Who am I?
What do I want to become?
How can I get there? (James Keenan, Dialogue 15)

6. How To Achieve Eudaimonia (Human Flourishing)
Aristotle defined `GOOD’ as something
that fulfils its ends purpose
The telos (end purpose) of humanity is to
be rational
The ergon (function) of reason in practice
is virtue
“The good for human beings is an activity of the
soul in accordance with arete (virtue).” (Ethics p. 76)

7. THINK! THINK! THINK! THINK! THINK! THINK!
The last side is really very important!
Students are usually good at drawing out the point that the distinctive end purpose of human beings is to be rational…(though do avoid lapsing into writing about natural law!)
However, what is frequently missed is the significance of ergon – putting reason into practise. This is where virtue ethics comes into its own. Through the practise (habituation) of arete (excellence) reason becomes an activity of the soul, leading to eudaimonia – human flourishing.

8. Intellectual and Moral Virtues
Intellectual Virtues
Intellectual virtues are virtues of the mind.
Such as the ability to understand, reason and make sound judgement
Intellectual virtues may be taught, like logic and mathematics by teachers.
Moral Virtues
Not innate, rather they are acquired through repetition and practise, like learning a music instrument.
It is through the practice and the doing that one becomes a type of person.
Over a period of time virtues become second nature.

9. Aristotle’s Four Cardinal Virtues
Justice
Prudence
Temperance
Fortitude
(Determination in the face of adversity)

10. G O L D E N M A Excess Deficiency
“Virtue is concerned with emotions and actions, and here excess is error and deficiency a fault, whereas the mean is successful and commendable.
Excess
Deficiency
Virtue then is a state of deliberate moral purpose consisting in a mean that is relative to ourselves, the mean being determined by reason, or as a prudent man would determine it.” Ethics

11. Excess Mean Deficiency
Doctrine of the Golden Mean
Rash
Profligate
Over-indulge
Being Rude
Courage
Generosity
Temperance
Honesty
Cowardice
Tight!
Unimpressionable
Lying

12. Quality vocabulary and specific examples to illustrate
your answers are always helpful.
In an examination it is helpful to express your ideas in a succinct and focused manner.
Offer an example of the Golden Mean, courage is always very clear to illustrate, and state how it avoids excess, rashness, and deficiency, cowardice
Finally, be alert to the way in which reason, phronesis, is the executive (in charge), deciding which emotions to put into practise through a balanced appetite – so producing eudaimonia: human flourishing.

13. The Golden Mean and Eudaimonia
Golden Mean does not entail a denial of emotions.
Rather what is at issue is how, and to what extent, reason permits the expression of emotions.
Aristotle developed Plato’s tripartheid teaching of the soul by attributing virtues to each feature.
Eudaimonia (human flourishing) is when there is balance within the soul.
Reason is the executive, deciding when to act upon emotions through a balanced appetite.
Reason = Phronesis
(Wisdom)
Emotions = Courage
Appetite = Temperance
(Self–control)

14. P H R O N E S I Phronesis is practical wisdom, acquired
through experience and past judgements.
People are able to understand their human nature
and recognise tensions between emotions and
reason.
Phronesis is therefore the exercising of
a mature will which enables a person to act
with wisdom and discernment.

15. Golden Mean Individual in Harmony Phronesis – Emotions - Appetite
“It is easy to become angry, anyone can do that; but to be angry with the right person, to the right extent, at the right time, in the right way, with the right aim; that is not easy.” (Ethics)

16. H A B I T U O N Habits form our character
Habits are a skill which are acquired through practise, like learning a musical instrument.
Takes a holistic approach
(Character viewed over a period of time)
“One swallow does not make a spring so a short time does not make for a fortunate or happy man.” (Nicomachean Ethics) H A B I T U O N

17. H A B I T U O N
“We acquire virtues by first doing virtuous acts. We acquire a skill by practising the activities involved in the skill. For example, we become builders by building and we learn to play the harp by playing the harp. In the same way, we become just by doing just acts, temperate by doing temperate acts & courageous by doing acts of courage.” (Ethics)
“For just as one swallow or one day does not make a spring, so one day or a short time does not make for a fortunate or happy man.” (Nicomachean Ethics)