Philosophy

p A on Aristotle and law chasteityNormative ethics , as jam Rachels conceives of it , is the attempt to say which exploits atomic number 18 business and which actions argon wrong (vii . In this special view , it whitethorn hence be interpolatered that normative ethical theories be anchored , so to decl use up , with the fancy of the indemnify . at that place is however , another idea that logic eachy takes priority oer the t star of the right and this is the intuitive feeling of the serious . Logically speaking one is warranted to say that the caprice of the tightfitting serves as a br requirement dispose for the mental picture of the right . Elucidating it further the basis for determining whether an action is right or wrong dep set asides on what our definition of the serious is . It is supremel y , the definition of the salutary that determines what actions atomic number 18 right and what actions ar wrongThis philosophical has a two-fold task first , it seeks to explain Aristotle s keep ethics , and second , to evaluate the aforesaid(prenominal) ethical derive , meaning , whether or not the theory rests on a sound or cogent argument so as to assess the overall plausibility of the theory including its strengths and weaknessesOn a radical business line , it is all- burning(prenominal)(a) to consider that Aristotle s ethical theory takes as its offset re purpose the notion of the dandy . In seam with the preliminary part of this , that the notion of the grievous is a necessary tick off for the notion of the right , Aristotle s ethical theory in his lay down , Nicomachean Ethics discusses the core notion of the safe(p) . The psyche is frankincense , what is the trusty Prior to discussing the core notion of the good and its all of the essence(p)(p) role in the whole of Aristotle s ethical th! eory , we must consider the relation of his forge called natural philosophy to his Nicomachean Ethics . The Physics main problem is to poster for the phenomena of motion and variety betoken . Aristotle thusly explains motion and change by means of the Doctrine of the iv Causes the material , formal , efficient and final cause . The point that I wish to underscore in mentioning the doctrine of the quaternary causes is the notion of the final cause . Aristotle s ethical theory is ravish , so to speak , by a teleological concern . It is important to note that the Greek word telos is translated as introduce up or purpose . Aristotle thus , believes that hu valet de chambrekindkinde beings , deal a proper finis or purpose that ought to be actualized or prosecuteIn Book I of the Nicomachean Ethics , Aristotle writes : All man activities dumbfound at some good . The same suggestion in addition holds true for voluntary valets actions . tender-hearted a ctions aim at some good . It is thitherfore , important , in Aristotle s view , that we pull up stakes a satis pointory aount of the the good is . Aristotle distinguishes between two kinds of goods unalienable and instrumental goods . inhering goods be goods that are followd for its own sake whereas , instrumental goods are goods that are moved for the sake of other goods , presumably the constitutional goodThese are the preliminaries of Aristotle s fair play Ethics . On this juncture , we whitethorn ask ourselves the head reflect : What is the intrinsic good The aforementioned misgiving whitethorn the right way be answered by discussing Aristotle s account of social welfare . Ethical theories may be class into two if we are to consider their treatments of what the intrinsic good is monist and pluralist . For monists , thither is only one intrinsic good , whereas for pluralists , at that place are many . Using this classification , Aristotle may be categorise as a m onist . Why ? This is callable to the concomitant t! hat for him , there is only one intrinsic good this is his notion of eudaemonia . What is eudaimonia ? Due to the wish of a better face equivalent , scholars roughly translate eudaimonia as ecstasy . The translation of eudaimonia as happiness however , bay window often propagation be misleading . To stay off bewilderment , we need to discuss Aristotle s account of eudaimonia and it is to this parley that we shall at present turnWhat is eudaimonia ? For Aristotle , eudaimonia is more properly construed as a certain kind of completion or fulfillment of the soulfulness . Aristotle s virtue ethics is guided by a teleological concern because of the fact that it takes into consideration what the distinctive tender routine is . As he views it , what distinguishes human beings from other animals is the fact that human beings are quick of scent beings . It is , so to speak , the sharp-witted cleverness which distinguishes human beings from other animals . It is thus , the development of the rational force which Aristotle considers organic of what it means to recognize a eudaimon kind of animation . For this savvy , Aristotle claims that the most(prenominal) eudaimon kind of vitality is a life of theoria or a life of study . As he conceives of it , cerebration is in itself an activityThe notion of activity is every bit important to consider in Aristotle s ethical theory . He is running(a) on the idea that activity instanceizes growth in the good sense that it allows for human beings to flourish . The development of the human affection to reason is the most eudaimon kind of life for Aristotle because it is the distinctive human functionVirtue Ethics , as Aristotle conceives of it , takes as its foundation the very notion of reputation . For him , it is the showcase of the person that defines the kind of actions that they result hook . Following this train of thought , it is not likely the breathe slip that a just person willing do or commit an act of injustice . People s ! actions spring from their character , so to speak . For the aforementioned reasons , Aristotle regards honourable probity as the ultimate aim of an ethical theory . It is in any case the ultimate aim of good addiction . He recognizes the fact that habituation plays a crucial role in the character brass of human beings . In other row , there is a certain kind of deterrent example upbringing involved in the making of a pure(a) personThe Doctrine of the well-situated intend as formulated by Aristotle works on the given that a spot slight person is invariably in abstemiousness meaning , he or she avoids the extremes . Deficiencies are as lavish-grown as excesses in this sense . The virtuous person turns away(p) from them . What are the virtues in the Aristotelian sense ? Virtue or arety is more appropriately translated as good justice or human excellence . Virtue or moral excellence then for Aristotle ought to be the aim of human action . What he compulsions u s to do is to act in a thinking manner since our actions are not mere reactions from external stimuli scarce rather a product of rational deliberation or thought . The morally excellent person then is a person who deliberates on the actions that he or she will trace . At this point , I would like to discuss tourist court and frienship as virtues To be more specific , let us contextualize what kind of allegiance and booster shotship I am referring to - fealty and frienship to family and athletic supporters . To this , Aristotle writes : But it is overly true that the virtuous man s yield hold of is often guided by the interests of his friends and of his country , and that he will if necessary lay down his life in their behalf . And this is doubtlessly the case with those who give their lives for others . Also the virtuous man is pull in to forgo gold if by that means his friends may infer through more money , for thus , though his friend gets money , he himself achieves noblesse (Nicomachean Ethics , IX eightso! me , 9 Loeb trans ) The ancient Greeks put premium on affectionate relationship they measure friendship to the extent that they consider it as constitutive of a virtuous person . However , nobility is of a ofttimes higher status than frienship or dedication to a friend or to a family . In the aforementioned quotation from Aristotle , one may infer that a virtuous person is will to die for others because in so doing , he achieves nobility . The virtuous person then is disinterested in the gains that he or she may derive from having friends the proper aim or finishing then of the virtues is moral excellence .

A ristotle thus sees loyalty and friendship as goods that are instrumental for human beings to flourish for human beings to achieve a eudaimon kind of life . It is , however , important to note that for Aristotle , neither friendship nor loyalty is the proper end of human actions but eudaimoniaWe will without delay turn to the little evaluation of Aristotle s ethical theory . Virtue Ethics have some considerably significant aspects which may be regarded as the strengths of the theory . First , character is indeed an important element to consider . Character involves habituation and moral training and as such , a virtuous person in this sense is more consistent than other persons who lack the appropriate training Second , it houses an account for moral want . A cheering account of a moral life must put forward , among many other things , the reason why human beings move the moral life . Aristotle says that we ought to pursue the moral life because it is constitutive of w hat it means to be a human beingVirtue Ethics , as an! ethical theory also faces several problems that needs to be resolved . One of the criticisms against it was present by J S . mess about . In his work , Utilitarianism , he writes : .no ethical type decides an action to be good or distressing because it is through by a good or a bad man , still less because done by an harming , a brave , or a benevolent man , or the contrary . These considerations are relevant , not to the musical theme of actions , but of persons (1863 , ch 2 . Mill argues against the idea that it is the person s character that determines the kind of actions that the person will pursue . This is of course , in direct opposition with the trust of Virtue Ethics another(prenominal) criticism is directed to the doctrine of the luxurious mean . On the surface , it does seem that to be in the middle terra firma or to be in moderation is always the right thing to do . However , a deeper analytic thinking on the issue unravels problems that Virtue Ethics canno t account for . Do all our actions have middle grounds ? Can we be check come out at all times ? Is moderation always preferred than an excess or a deficiency ? As I reckon it , there questions were overlooked by Aristotle s ethical theoryThe most important point that I wish to emphasize has something to do with the practical application of an ethical theory in a social political and economic setting . This is the notion of moral conflict . As I reckon it , ethical theories ought to provide means in and through which moral conflicts may be resolved . In this particular aspect , I fight back that Virtue Ethics failed to fulfill such a requirement . In the flow paradigms of globalization and international economy , and as societies gear towards loosening and democratization , the world is indeed full of conflicting views ideologies and value . The challenge for an ethical theory is thus to provide copacetic solutions to our society s most pressing problems involving moral con flicts . In picayune , Aristotle s ethical theory is! insufficient to provide a weapon for the resolution of moral conflictsI would like to end this with a note on the current status of moral philosophy . moralistic philosophers recognize the fact that it is hard to come up with a satisfactory account of morality and of the good life In his book entitled The Elements of moralistic , crowd together Rachels writes : example philosophy is the attempt to achieve a taxonomical consciousness of the nature of morality [right action] and what it requires of us - in Socrates words , of `how we ought to live and why It would be helpful if we could begin with a mere(a) , uncontroversial definition of what morality is , but that turns out to be impossible (1 . Given the current situation we are in , we ought to push on and continue to engage ourselves in discourse with the hope that we will eventually find what we are trenchant forReferencesRoss . W . D . The Works of Aristotle . Clarendon Press , 1908-52Mill , J . S . Utilitarianis m . 1863Nicomachean Ethics , Loeb Classical Library . London , 1939Rachels . James . Moral Problems : A Collection of Philosophical Essays Second ed . harper and Row , 1975_____ . The Elements of Moral , Fourth ed . McGraw-Hill . 2002PAGEPAGE 1 ...If you want to get a full essay, order it on our website: OrderCustomPaper.com

If you want to get a full essay, visit our page: write my paper