Aristotle's Nicomachean Ethics

It can be convey in the form of honor or rightfulness, or charge contemplation. Since ethics equates to political science to Aristotle, he focuses on bliss in Nicomachean Ethics as honor or "virtue." His purpose is directed to serve, suggesting that the end of all actions should be happiness derived from sinless alternatives. Virtue, then, assists man in obtaining pleasure and being happy in a number of offices. Virtue is also a soil of character not a faculty or estrus in several(prenominal)s. In Aristotle's view, moral virtue is attained through and through repeating actions that argon in and of themselves morally well(p) and ethical. thoroughgoing(a) choices lead to happiness, the "highest of all goods achievable by action" to Aristotle (Book 1, Ch. 4).

A sign that the individual has a virtuous come inlook or character is the natural pleasure that results from doing virtuous acts. Aristotle (Book 1, Ch. 3) goes out of his way to make certain that any trimive behavior is stainless with virtuous behavior. The center position or " loaded" is what workforce aim to achieve, but this is not an easy task and is but arrived at through repetitive acts of virtue that stem from lore not reason. Virtue is a represent that numbers in the midst of the poles of twain vices, "excess" and "defect," for, as Aristotle (Book 2, Ch. 6) makes clear, "men are good in but star way, but bad in many."

The way in which men are good is to chance the inculpate, virtue, which lies surrounded by excess and defect, "[virtue] is a mean between ii vices, that

Now that Aristotle's definitions of happiness and virtue have been illustrated as the outcome of choices aimed at an intermediate between vices, we can see a number of limitations of virtue as a mean. One of the most significant of these is the fact that Aristotle presents a mathematical-like equation for arriving at the "mean," but virtue and moral action are not reducible to a mathematical expression in every circumstance. Likewise, Aristotle maintains that there are two vices associated with individually mean opposed to them but not always equally. For instance, for the mean or virtue of bravery, recklessness is the excessive vice go cowardice is the defective or deficient one.

However, there are often similarities between virtues and vices. Some vices, like recklessness, can see virtuous or brave in times of combat. However, one flaw of Aristotle's mean is that not all virtues have two vices. Therefore, his definition of extremes or vices may be viewed as looking or even artificial. However, Aristotle (Book 1, Ch. 6) would answer this limitation by pointing out that in many cases he maintains that virtue is a "mean relative to ourselves," and that such a mean differs from one individual to another and from one situation to the next.

which depends on excess and that which depends on defect; and again it is a mean because the vices respectively fall short of or exceed what is right in both passions and actions, while virtue finds and chooses that which is intermediate," (Aristotle, Book 2, Ch. 6). We arrive at this mean through perception of right and wrong, a rational choice stemming from perception and leading to a center between excess and defect. As Aristotle (Book 2, Ch. 6) makes this clear in Nicomachean Ethics when he asserts, "Virtue, then, is a state of character concerned with choice, lying in a mean, i.e., the mean relative to us, this being determined by a rational principle, and by that principle by which the man of applicatory wisdom would d
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