Aristotle 's Theory Of Virtue

Aristotle’s idea of Virtue Ethics was influenced by his belief that all things and all humans have a purpose (a telos). For him a complete explanation of something has to include its final cause or purpose which essentially is to realise its potential. Virtue Ethics itself is concerned with the characteristics of a person rather than how a person behaves and it is this he outlined in his book Nicomachean Ethics. A ‘’virtue’’ are qualities that lead to a good life e.g. courage and honesty. Aristotle explains for a person to adopt these qualities into their own lives is to maximise their potential to achieve a happy life and he goes

In Plato’s work Symposium, Phaedrus, Pausania, Eryximachus, Aristophane and Agathon, each of them presents a speech to either praise or definite Love. Phaedrus first points out that Love is the primordial god; Pausanias brings the theme of “virtue” into the discussion and categorizes Love into “good” one or “bad” one; Eryximachus introduces the thought of “moderation’ and thinks that Love governs such fields as medicine and music; Aristophanes draws attention to the origin and purposes

Though not as philosophical as many of Plato's other works, The Symposium gives a greater in depth account and characterization into the social life of the intellectual circles in Ancient Greece. The eulogies from each of the philosophers at the discussion examine the origins and theories of love in its many forms. Several of the theories and themes discussed in The Symposium are repeated as well as contrasted by each of the orators. The themes of physical love and lust, and reproduction are most notably discussed and compared within each speech.

Aristotle believes that there are two kinds of virtue, one being intellectual and the other being moral virtue. He states that Intellectual virtue comes from being taught meaning we’re not born with it. Moral virtue on the other hand we develop as we grow and gain an understanding of life. “The stone which by nature moves downwards cannot be habituated to move upwards, not even if one tries to train it by throwing it up ten thousand times” (N.E. II.1) Right there he is talking about how if you are designed to do one thing, it is impossible to do the opposite no matter how hard you force it. He talks about how we gain our virtues by practicing them and using them on a regular basis. That is how we learn

Plato’s Symposium attempts to define the eclectic theory of love, a theory that is often believed to be the universal principle that guides mankind’s actions. Plato introduces several narratives in the form of a dialogue that seek to characterize this multifaceted theory of Eros. The meaning of love naturally varies in each narrative. Yet, in this dialogue of love, Plato presents a metaphysical approach to understanding the ambiguous meaning of love. Ultimately, Plato values the perennial quest for knowledge above all else. In Symposium, Platonic love is exhibited in the relationship between virtue and desire, as expressed in Diotima’s ladder. Desire is the vehicle, or the means to an end. The six Athenians ultimately present different

In our society today, we are mostly challenged by two questions: ‘is it right to do this or that? And ‘how should I be living in society?’(Bessant, 2009). Similar questions were greatly discussed in the history by our ancestors in their philosophical discussions. The most ancient and long-lasting literature on moral principles and ethics were described by Greek philosopher Aristotle. He had an excellent command on various subjects ranging from sciences to mathematics and philosophy. He was also a student of a famous philosopher. His most important study on ethics, personal morality and virtues is ‘The Nicomachean Ethics’, which has been greatly influencing works of literature in ethics and heavily read for centuries, is believed to be

In the book,” Plato’s Symposium,” by Plato, who was a philosopher in Greece, he illustrates the dialectic discussion at a party at Agathon’s to celebrate his triumph of his first tragedy. In the Symposium; the guests Phaedrus, an Athenian aristocrat; Pausanias, the legal expert; Eryximachus, a physician; Aristophanes, eminent comic playwright; Agathon ,a tragic poet and host of the banquet; Socrates, eminent philosopher and Plato 's teacher; and Alcibiades, a prominent Athenian statesman, orator and general; discuss their own versions and viewpoints to praise the god of love. First, we have Phaedrus, who starts to say that love is the most ancient of the gods and should be praiseworthy, next we have Eryximachus who states that love affects everything in the universe and that it should be protected, next we have Aristophanes, who states that the reason why love is on earth is because god has split humanity in half and that man should fear the gods and should embrace love to feel whole again, and last we have Socrates who suggests what Diotima explains that love is in the middle of two things or objects and has both characteristics.

Love is a dominant theme in Greek Literature. We see it in our everyday lives, in music and television, as something that can be interpreted in all kinds of ways; love is multi-sided. There exist various different ways to understand love. Plato’s Symposium uses the speeches of six characters to demonstrate the domains of love. The Symposium’s liveliness and entertainment, as well as its characterization, plays a large role in depicting the social life of powerful Athenians in ancient times and their perspective on love.

In Book II of the Nicomachean Ethics, Aristotle discusses the idea of moral virtue. Aristotle emphasized the importance of developing moral virtue as the way to achieve what is finally more important, human flourishing (eudaimonia). Aristotle makes the argument in Book II that moral virtue arises from habit—equating ethical character to a skill that is acquired through practice, such as learning a musical instrument. However in Book III, Aristotle argues that a person 's moral virtue is voluntary, as it results from many individual actions which are under his own control. Thus, Aristotle confronts us with an inherently problematic account of moral virtue.

Aristotle found that there are two kinds of virtues of the soul. First, there are virtues of thought, such as wisdom. Next, there are virtues of character, such as generosity. The main focus of his virtue ethics lies in the virtues of character. Aristotle assumed that these virtues are learned through habit. For example, whereas intellectual virtue may arise from reading a book, the adoption of virtuous character is inherited solely by practice. Therefore, it is through a person's upbringing that moral virtues are cultivated, and it is through the habit of thinking virtuously that one can excel towards happiness.

Aristotle doesn’t believe that virtue can go by the rules or universal principles and wants the virtuous person to use reason to determine the right action.

Originally, Aristotle describes how moral virtues are “engendered in us neither by nor contrary to nature; we are constituted by nature to receive them, but their full development in us is due to habit.” (31). Since humans are not born with any moral virtues, it becomes necessary for them to be developed through practicing actions. To further explain this idea, Aristotle compares the development of moral virtue to the development of other works and arts, describing that “people become builders by

In Aristotle’s Nicomachean Ethics he accounts that humans should make sacrifices and should ultimately aim first and foremost for their own happiness . In the paper I will argue that it is really in a person’s best interest to be virtuous . I will do this by first describing Aristotle’s notion on both eudaimonia and virtue , as well as highlighting the intimate relationship between the two . Secondly I will talk about the human role in society. Thirdly I will describe the intrinsic tie between human actions . Finally I will share the importance of performing activities virtuously .

Happiness first comes to light in the Nicomachean Ethics as “an activity of the soul in accord with virtue” which lasts for a complete life (1098a16, 18). Courage is the first virtue which Aristotle discusses, and it is here that Aristotle for the first time makes explicit that the end of virtue is the noble (1115b14). The courageous man is concerned with death in the noblest circumstances, and this is death that occurs in war, “amid the greatest and noblest danger” (1115a30). Since war is often waged in defense of the city, courage is particularly useful for the preservation of the city, and Aristotle reminds the reader of this by writing, “in agreement with these considerations are also the honors given in cities and by monarchs” (1115a32).

Socrates’ sense of virtue, as established in Plato’s Apology of Socrates, Crito, and Symposium collectively, revolves around the pursuit of wisdom, knowledge, and justice, all in an effort to benefit the soul rather than the physical body. Given that this oftentimes contradicts standard values of honor and beauty, Socrates is targeted by many of those around him who oppose his ideas and ways of thinking, especially since the youth begin to criticize the elders’ concern for the trappings of honor and beauty rather than for interior virtues. Unlike Socrates’ case, Aeneas’ sense of virtue complies with the standard societal definition, emphasizing pietas, or respect for the gods and dedication to family and community. In his efforts to