We must, however, not only describe virtue as a state of character, but also say what sort of state it is. STUDY QUESTIONS 3 Aristotle, Nicomachean Ethics, Book 2 Questions (Question numbers correspond to book chapters.) The same is true of running and wrestling. Education, though more informative than law, is similarly inadequate. Aristotle acknowledges again that making virtuous decisions doesn’t come naturally. For instance, we ourselves tend more naturally to pleasures, and hence are more easily carried away towards self-indulgence than towards propriety.
Book II 1 Virtue, then, being of two kinds, intellectual and moral, intellectual virtue in the main owes both its birth and its growth to teaching (for which reason it requires experience and time), while moral virtue comes about as a result of habit, whence also its name (ethike) is one that is formed by a slight variation from the word ethos (habit). Ethical virtues are acquired by habituation; they do not arise in us from birth, but we by nature have the capacity to receive and perfect them.
They're like having in-class notes for every discussion!” The general account being of this nature, the account of particular cases is yet more lacking in exactness; for they do not fall under any art or precept but the agents themselves must in each case consider what is appropriate to the occasion, as happens also in the art of medicine or of navigation. There are also means in the passions and concerned with the passions; since shame is not a virtue, and yet praise is extended to the modest man. Now in everything the pleasant or pleasure is most to be guarded against; for we do not judge it impartially. As he warned earlier, there is no clear-cut method for becoming virtuous—just guidelines that must be thoughtfully engaged rather than mechanically followed. Although they can scarcely be said to have names, yet since we call the intermediate person good-tempered let us call the mean good temper; of the persons at the extremes let the one who exceeds be called irascible, and his vice irascibility, and the man who falls short an inirascible sort of person, and the deficiency inirascibility.
Aristotle points out toward the end of the book that "laws would be needed for man's entire life, for most people obey necessity rather than argument, and penalties rather than what is noble" (1179b).One may argue that it is not the responsibility of the city to make laws encouraging citizens to act virtuously, but rather that moral education belongs more properly to an individual household. The following facts also may show us that virtue and vice are concerned with these same things. Just as a teacher is needed to guide the proper practice of a craft, so the correct state is needed—not the activity alone—to ensure that activities are being rightly performed throughout one’s life. Hence we ought to have been brought up in a particular way from our very youth, as Plato says, so as both to delight in and to be pained by the things that we ought; for this is the right education. It is not possible, then, ever to be right with regard to them; one must always be wrong.
Therefore for this reason also the whole concern both of virtue and of political science is with pleasures and pains; for the man who uses these well will be good, he who uses them badly bad. Assuming you clone yourse Aristotle’s Nicomachean Ethics, Book 2: The Golden Mean. The Greek terms for both “character” and “habit” are actually the same word, ethos —hence, “ethics… But these states there will be an opportunity of describing elsewhere; with regard to justice, since it has not one simple meaning, we shall, after describing the other states, distinguish its two kinds and say how each of them is a mean; and similarly we shall treat also of the rational virtues. I mean moral virtue; for it is this that is concerned with passions and actions, and in these there is excess, defect, and the intermediate.
After all, virtue requires that one perform noble actions for their own sake with certainty and firmness, and be aware of the nobility of the action.
The Nicomachean Ethics is very often abbreviated "NE", or "EN", and books and chapters are generally referred to by Roman and Arabic numerals, respectively, along with corresponding Bekker numbers. The reason of our doing this will be stated in what follows; but now let us speak of the remaining states according to the method which has been indicated. https://www.mendeley.com/guides/harvard-citation-guideSorry, I know the movie Gattaca but I don't know what book you are referring to.What book are you referring to? These states being thus opposed to one another, the greatest contrariety is that of the extremes to each other, rather than to the intermediate; for these are further from each other than from the intermediate, as the great is further from the small and the small from the great than both are from the equal. It is by doing this, then, (to sum the matter up) that we shall best be able to hit the mean.
Download: A text-only version is available for download. To the mean in some cases the deficiency, in some the excess is more opposed; e.g. Although Aristotle does not deny the important role of parental guidance, he asserts that while "parental command possesses neither strength nor necessity, . For instance, brave actions make us brave.
It is necessary to guard against pleasure, because pleasure cannot be judged impartially.The necessity of forming good habits in order to become virtuous leads Aristotle to consider law and education as crucial means of making the citizens virtuous. Feelings Instant downloads of all 1345 LitChart PDFs
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