1. Ch. 9 – the Ethics of Character: Virtues and Vices
Aristotle and Our Contemporaries

2. Introduction
Concern for character has flourished in the West since the time of Plato, whose early dialogues explored such virtues as courage and piety

3. Two Moral Questions The Question of Action: - How ought I to act?
The Question of Character:
- What kind of person ought I to be?
Our concern here is with the question of character.

4. An Analogy from the Criminal Justice System
As a country, we place our trust for just decisions in the legal arena in two places:
Laws, which provide the necessary rules
People, who (as judge and jury) apply rules judiciously
Similarly, ethics places its tgrust in:
Theories, which provide rules for conduct
Virtue, which provides the wisdom necessary for applying rules in particular instances.

5. Virtue Strength of character (habit Involving both feeling and action
- Aristotle
Virtue
Strength of character (habit
Involving both feeling and action
Seeks the mean between excess and deficiency relative to us
Promotes human flourishing

6. Sphere of Existence Deficiency Mean Excess Attitude toward self
Servility
Self-depreciation
Proper Self-Love
Proper Pride
Self-Respect
Arrogance
Conceit
Egoism
Narcissim
Vanity
Attitude toward offenses of others
Ignoring them
Being a Doormat
Anger
Forgiveness
Understanding
Revenge
Grudge
Resentment
Attitude toward good deeds of others
Suspicion
Envy
Gratitude
Admiration
Over-indebtedness
Attitude toward our own offenses
Indifference
Remorselessness
Downplaying
Agent Regret
Remorse
Making Amends
Learning from them
Self-Forgiveness
Toxic Guilt
Scrupulousity
Shame
Attitude toward our friends
Loyalty
Obsequiousness

7. Spheres of Existence - 2 Attitude toward our own good deeds Belittling
Disappointcment
Sense of Accomplishment
Humility
Self-righteousness
Attitude toward suffering of others
Callousness
Compassion
Pity
“Bleeding Heart”
Attitude toward the achievement of others
Self-satisfaction
Complacency
Competition
Admiration
Emulation
Envy
Attitude toward death and danger
Cowardice
Courage
Foolhardiness
Attitude toward our own desires
Anhedonia
Temperance
Moderation
Lust
Gluttony
Attitude toward other people
Exploitation
Respect
Deferentiality

8. Two Conceptions of Morality
We can contrast two approaches to the moral life.
--The childhood conception of moral life
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 (“this is the kind of person I want to be”)
Virtue centered, often modeled on ideals.

9. The Purpose of Morality
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.

10. Rightly-ordered Desires
Aristotle draws an interesting contrast between:
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.

11. Rightly-ordered Desires and the Goals of Moral Education
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.

12. Character and Human Flourishing
Aristotle on Human Flourishing
- functional context: a good hammer nails well, a good guitar is capable of making good music.
- unique properties: for humans reasoning or thinking: for Aristotle, the contemplative life leads to happiness. Largely determined by leisure.
- for Aristotle happiness is related to practical wisdom. Deliberating well promotes flourishing and a recognition of political conception of happiness – that humans are happy in a social context.
Pluralistic approach recognizes humans have many goals, contemplative and social. Some restraints on goals from our social and intellectual natures.

13. Assessing Aristotle’s Account of Flourishing
Anti-reductionistic – not lowest common denominator.
Holism – other extreme: highest common denominator. Overemphasis on role of thinking not totality of human functions.
Ethics for nobility – ethics for privileged ruling class, free, adult Greek males.

14. Contemporary Accounts of Human Flourishing
External impediments to human flourishing:
- social factors: economics, architecture of living and work environments
Internal Impediments:
- Freud’s or Jung’s balance of psychological factors
- Maslow’s peak experiences
- we are our own worst enemies; flourishing is primarily a state of mind rather than a state of matter.

15. Aristotle’s Definition of Virtue
A habit or disposition of the soul
Involving both feeling and action
To seek the mean in all things relative to us
Where the mean is defined through reason as the prudent man would define it (EN 2, p.6)
Virtue leads to happiness or human flourishing.

16. Habits of Soul
According to Aristotle virtue is a hexis, a dispostion or habit.
We are not born with virtues. We acquire them through imitation of role models and practice.
Moral education focusses on the development of character, or what Aristotle calls “soul.”

17. Feeling and Action
For Aristotle virtue is not just acting in a particular way but feeling certain ways.
Virtue includes emotion as well as action.
The compassionate person not only helps to alleviate suffering but has feelings toward others’ suffering.
Exclusion of feeling from moral consideration led to problems for Kantian theory, utilitarianism and egoistic theories. Aristotle’s inclusion of the emotive character of virtue overcomes this objection.

18. Virtue As the Golden Mean
Strength of character (virtue), Aristotle suggests, involves finding the proper balance between two extremes.
--Excess: having too much of something
--Deficiency: having too little of something
Not mediocrity, but harmony and balance.
See examples below.

19. Courage
The strength of character necessary to continue in the face of our fears.
-Deficiency: cowardice, the inability to do what is necessary to have those things in life which we need in order to flourish.
Too much fear
Too little confidence
-Excess: Rashness
* Too little fear.
* Too much confidence
* Poor judgment about ends worth achieving.

20. Courage and Gender
Women are not warriors: For Aristotle, women can’t be courageous in the fullest sense. They weren’t allowed to fight in wars. Only in 2011 have women been permitted active combat roles in America.
Underrecognition of Women’s Courage: Native American and European pioneer women required courage. Childbirth requires courage. Courage in response to emotional and physical abuse. Developmental challenges of going from girlhood to womanhood.

21. Compassion Compassion begins in feeling. Compassion needs action.
Moral imagination needed to translate feeling into action.
Compassion is not pity – acknowledges a kind of moral equality.

22. Self-Love Involves feeings as well as acting and knowing.
Loving Others – wants to see the other flourish.
Loving Ourselves – not unconditional self-approval, involves self-examination and deep concern for welfare of the self.
Self-love involves a self that is engaged in the world.
Self-love demands self knowledge.

23. Practical Wisdom or Phronesis
Application of specific excellence of character to a particular situation in light of an overall conception of the good life.
Knowing how to achieve a particular end and which ends are worth striving to achieve.
The virtues are interdependent.
Practical wisdom is difficult and elusive.

24. Ethical Pluralism and Practical Wisdom
Balance competing theories in particular situations.
Admit all relevant moral considerations and seek best balance.
Act-oriented traditions needed to balance character ethics. This is practical wisdom.