Virtue Ethics: Prescription for a Well-Lived Life

The guiding question of Aristotelian virtue ethics: NOT “What should I do?” (or, “what actions are right?”) BUT “What kind of person should I be?” (or, “how should I be in order to have a good life?”)

Three core concepts: Excellence or virtue (arête)-- the excellent performance of distinctively human function. Wisdom, practical or moral (phronesis), to achieve balance between extremes and to choose appropriate priorities. Flourishing, happiness, or well-being (eudaimonia)-- a life well-lived, a deeply satisfying life intimately connected with successful living (interpreted as the fulfilment of natural potential).

We can contrast two approaches to the moral life: The childhood conception of morality: Comes from outside (usually parents). Is negative (“don’t touch that stove burner!”). Rules and habit formation are central. The adult conception of morality. Comes from within (self-directed). Is positive (“I want to be this kind of person.”). Virtue-centered, often modeled on ideals.

Both of these conceptions of morality are appropriate at different times in life. Adolescence and early adulthood is the time when some people make the transition from the adolescent conception of morality to the adult conception.

“Some” people make the transition? Moral education may initially seek to control unruly desires through rules, the formation of habits, etc. Ultimately, moral education aims at forming rightly-ordered desires, that is, teaching people to desire what is genuinely good for them. Sadly, not everybody gets there.

Aristotle draws an interesting contrast: “Evil people, who yield to vice because they do not believe that the virtues are worth striving for,” “Incontinent people, who are not able to control their desires and act them out instead,” “Continent people, who have unruly desires but manage to control them.” “Temperate people, whose desires are naturally—or through habit, second-nature— directed toward that which is good for them.” Weakness of will (akrasia) occurs when individuals cannot keep their desires under control. SOURCES: http://plato.stanford.edu/archives/fall2003/entries/ethics-virtue/ , and http://ethics.sandiego.edu/presentations/Theory/virtue/index.asp .

What are the “practical virtues” that lead to a harmonious, fulfilled life? Courage Temperance Liberality Magnificence Magnanimity Proper ambition Patience Truthfulness Wittiness Friendliness Modesty Righteous indignation (as Aristotle sees things)

Virtue As the Golden Mean Strength of character (virtue, excellence), Aristotle suggests, involves finding the proper balance between two extremes: Excess: having too much of something. Deficiency: having too little of something. The aim is not mediocrity, but harmony and balance.

Examples of the Golden Mean Attitude toward self: Servility, self-deprecation Proper pride, self-respect Arrogance, conceit, vanity Attitude toward others’ offenses: Doormat; ignoring offenses Anger, forgiveness, understanding Revenge, grudge, resentment Attitude toward friends: Indifference Loyalty Obsequiousness Attitude toward others’ suffering: Callousness Compassion Pity Attitude toward death and danger: Cowardice Courage Foolhardiness Attitude toward people in general: Exploitation Respect Deferentiality

What Makes a Person Virtuous? Motivation—acts performed for their own sake, not for presumed consequences Conscious, deliberate choice Consistency and habit, via discipline and practice Temperance, reaching “the Golden Mean”

Isn’t virtue ethics just egoism? No, because humans are social animals, built for living in communities, so our behavior toward others is innately oriented to self AND others’ well-being. A good life requires a good community. We strive for virtuous communities because that’s how we want to live, and that’s how human function is best fulfilled.

Highlights: A Virtuous Person… Consistently, and with proper motivation, does what is right; does not do what is wrong. Learns by observing and imitating, and by discipline and practice. Practices temperance and moderation. Has the wisdom to balance between extremes and to choose appropriate priorities. Has well-ordered desires and lives a fulfilled life in a community of virtuous others.

Sources http://plato.stanford.edu/entries/ethics-virtue/ accessed 2-1-05 STANFORD ENCYCLOPEDIA OF PHILOSOPHY Lawrence M. Hinman, Univ. of San Diego, http://ethics.acusd.edu/presentations/Theory/virtue/index_files/v3_document.htm accessed 2-1-05 http://www.hu.mtu.edu/~tlockha/virtuw98.htm accessed 2-1-05 http://www.umanitoba.ca/faculties/arts/philosophy/15.274SS_L01_post2.htm accessed 2-1-05 http://www.colorado.edu/philosophy/robertsm/4-17-03_files/frame.htm accessed 2-1-05