Aristotle 's Doctrine Of The Mean Real Quick

Aristotle and Plato both said that there are four "natural virtues": Justice, Prudence, Temperance, and Fortitude. These values are all necessary to achieve human flourishing. Another key part of Aristotle’s ethic is what he referred to as ‘The Golden Mean’. He believed that a virtue can not necessarily be viewed as a virtue when it is used in excess. For example, courage is a virtue, but in excess it becomes rashness, a vice rather than a virtue. Moreover, when there is a lack of a certain virtue, this is also considered a vice. Aristotle's ethic is based primarily on balance. There cannot be too much excess or too little of the virtue. Thus, he said: "The mean [i.e. the balance] is successful and commendable. 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.”

In order to achieve this final, we need to live a virtuous life according to the Golden mean, which is finding the middle grounds of the virtues we live by. Aristotle explains that we should continuously act in accordance with virtues, which are acquired from our upbringing and experiences. Because Aristotle believed in teleology, he said that by aiming our actions toward an end (happiness), our souls need to work in the way of excellence.

“But virtue, like Nature itself, is more accurate and better than any art; virtue therefore will aim at the mean; - I speak of moral virtue, as it’s moral virtue which is concerned with emotions and actions, and it is these which admit of excess and deficiency and the mean. Thus it is possible to go too far, or not go far enough, in respect of fear, courage, desire, anger, pity and pleasure and pain generally, and the excess and the deficiency are alike wrong; but to experience these emotions at the right times and on the right occasions and towards the right person and for the right causes and in the right manner is the mean of the supreme good, which is characteristic of virtue.” (Aristotle)

In this essay we will discuss and analyze Aristotle’s Doctrine of the Mean. This topic area can be found in Book II, page 888, 6—15, through 890, 25. The purpose for Aristotle touching on this subject matter was to discern the states of character which are virtuous from those which are not. By this, I mean he is attempting to categorize which virtues are causal of a human “to be in a good state and to perform their functions well”(888—15). In order to keep this paper orderly and comprehensible, we will work in chronological order through Aristotle’s variety of premises and conclusions which lead to his main idea which is ––––––––––––.

This is developed during the discussion of virtue in book II of The Nicomachean Ethics. The Doctrine of the Mean originates from two teleological arguments that inaugurate the structure of Aristotle’s moral philosophy: the function reason for virtue and the relapse argument that stands for eudemonia. Aristotle’s The Nicomachean Ethics embarks on the stance that all arguments must in due course be directed towards a single end. This single end is called eudemonia. With comparison to all inferior ends such as pleasure, nobility, and intelligence, eudemonia is pursued for only itself and is autonomous and whole. Although eudemonia is something that can eventually be attained, it should not solely be viewed as an ‘end-goal’. It is a vigorous standing which accompanies good deeds. It is something to be developed over a period of time and preserved. The status should eventually be attributed to life in its entirety. This can be reiterated by one of Aristotle’s eminent sayings: “one swallow does not make a

Aristotle begins to question what is good? The good is explained to differ in different activities and arts, but shares a common ground because it appears to be for the sake of how things are done; a means to an end. Aristotle uses the example of medicine; its mean is to end in health. However, there are many different ends and humans chose some of them, as a means to something else, therefore not all ends are final ones. That which is chosen never as a mean to something else proves to be more final than that which is chosen for itself and something else. Therefore, Aristotle justifies that the mean that is always chosen for itself and not for means of something else is called the final. Aristotle uses this definition and applies it to happiness, since happiness is always chosen as an end in itself and never for the sake of something else. The thought of honor, pleasure and virtue being chosen as an end for itself may apply but can be assumed they lead to happiness as a means to an end.

Although virtue ethics and care ethics share similar beliefs and rejections, virtue ethics is clearly separate from care ethics. Virtue ethics, tracing its roots back to the Middle Ages, stresses the importance of an individual being virtuous, which comes from developing a virtuous personal character. It also allows for the possibility of many right choices, since virtuous people can make choices differently. Aristotle was the only person to come up with a “clear-cut” virtue theory. He believed that people should be virtuous in order to achieve happiness, or eudaimonia. Additionally, Aristotle found that in order to become virtuous, a person must know the right thing, intend the right thing, and have their actions stem from their established character. He also came up with term “golden mean”, which seeks to achieve a balance in one’s virtues. For instance, Aristotle felt that one should find a balance of anger. When seeking a balance of anger, it is

Nietzsche and Aristotle were two of the most significant philosopher of not only their time but their works has lasted throughout the centuries to influence even some today’s greatest minds. Their works however could not be any separated, Aristotle is a prominent figure in ancient Greek philosophy, making contributions to logic, metaphysics, mathematics, physics, biology, botany, ethics, politics, agriculture, medicine, dance and theatre. He was a student of great thinkers such as Plato and Socrates. He believes that ethics is a process to finding the final end or the highest good. He states that although there are many “ends” in life those are usually only means to further ends, our ambitions and wants must have some final purpose. Aristotle believes that this highest end is that of Happiness. He introduces the concept moral virtue which is the ability to properly control desires to follow bad actions, and is the focus of morality. Centered on the core of Aristotle 's account of moral virtue is his doctrine of the mean. According to this doctrine, moral virtues are character traits which are at in-between more extreme character traits. While Nietzsche a German philosopher, essayist, and cultural critic. He believes that "Good" is originally designated only the right of those individuals with social and political power to live their lives by sheer force of will. But a "priestly" caste, motivated by their resentment of their natural superiors, generated a corrupt

The mean is relative to the person who is trying to find his mean. This is the only way you can look at mean. Everything in life is relative, to one person a situation can be completely different to another. The virtues on a scale of a person can be different to

In terms of understanding both sides of the argument I agree completely with Aristotle. I think knowing everything there is to know about a subject you are trying to persuade people to believe makes your argument more believable and a better person.

Aristotle’s argument is a by-product of a similar one proposed by Plato near the beginning of the Republic (R 352d–354b). Here Socrates wanted to persuade his intended audience that a just life is best for it will bring the individual the most happiness. Whereas both arguments seem dependent on a connection between being a decent individual, having a good life, and correlating both of these to rationality, Aristotle’s version of the argument differs in what the best good is.

A person who chooses the median and look up to it will become successful in their performance or work. Aristotle’s says that in order to experience pain, pleasures, fear, confidence, etc., in the right time, right place, right manner it all comes down to the median. The golden mean applies to the moral obligations of virtuous action because the virtue of nature is concerned with emotions and actions. There are many wrong ways, but there is only one right way. The mean is the rational principle: wisdom, actions towards

Aristotle, in Nicomachean Ethics, talks about certain virtues are the intermediate area of an excess and deficiency of virtues. For example, in a scale where rashness is the excess of bravery and cowardness being the deficiency of bravery, bravery itself being the mean between the two extremes. In that example, bravery would be the virtue that everyone should seek, in Chapter 9 [How can we reach the Mean?] Aristotle briefly talks about how it is difficult to achieve that specific state. First he describes the idea that since it is hard to reach this intermediate area that is the virtue, it should be praised when we use the virtue or a doing an act at the right time, to the right person, in the right amount and for the right end. To elaborate on this idea of the right moments, Aristotle has mentioned that it is often hard to reach the mean of a

Explain Aristotle’s theory that (moral) virtue is a mean or median. According to Aristotle, virtue is a mean. Virtue is a mean in a way that it is in between a lack and an excess of a certain property. Aristotle claims that the right way to virtue is to find the middle between the good and the bad of a particular action.

Virtue is bringing something to perfection. There are two kinds of virtues: the moral virtues, perfecting desire (who submits to reason) for the action, and intellectual virtues, perfecting the intellect alone, for contemplation. Let's begin with moral virtue; is it possible to teach virtue? Is it enough to know the good to do it? Obviously not. Aristotle argues that knowing the good is not yet doing it, because the reason is confronted by the desire, who rebels and resists. We must therefore form the desire from the good, exercise it, and shape it. As a result, for Aristotle, the virtue is neither a pure knowledge nor an isolated act, but a habit, a stable and sustainable provision of the will acquired by exercise. The truly virtuous man feels no compulsion in being it, he is joyfully aware of achieving his own nature. Virtue consists in a balance mean