By Howard J. Curzer
Aristotle is the daddy of advantage ethics--a self-discipline that is receiving renewed scholarly cognizance. but Aristotle's bills of the person virtues stay opaque, for many modern commentators of Aristotle's Nicomachean Ethics have concentrated upon different concerns. against this, Howard J. Curzer takes Aristotle's certain description of the person virtues to be important to his moral conception. operating throughout the Nicomachean Ethics virtue-by-virtue, explaining and usually protecting Aristotle's claims, this e-book brings each one of Aristotle's virtues alive. a brand new Aristotle emerges, an Aristotle desirous about the main points of the person virtues.
Justice and friendship carry unique areas in Aristotle's advantage thought. Many modern discussions position justice and friendship at contrary, even perhaps conflicting, poles of a spectrum. Justice seems a great deal a public, neutral, and dispassionate factor, whereas friendship is paradigmatically deepest, partial, and passionate. but Curzer argues that during Aristotle's view they're truly symbiotic. Justice is outlined when it comes to friendship, and stable friendship is outlined when it comes to justice.
Curzer is going directly to demonstrate how advantage ethics is not just approximately being reliable; it's also approximately turning into strong. Aristotle and the Virtues reconstructs Aristotle's account of ethical improvement. convinced personality varieties function levels of ethical improvement. yes catalysts and mechanisms lead from one degree to the subsequent. Explaining why a few humans can't make ethical development specifies the preconditions of ethical improvement. eventually, Curzer describes Aristotle's quest to figure out the final word aim of ethical improvement, happiness.
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Extra resources for Aristotle and the Virtues
Disgrace, poverty, disease, friendlessness, death, but the brave man is not thought to be concerned with all. . He who fears [disgrace] is good and modest, and he who does not is shameless. . Poverty and disease we perhaps ought not to fear, nor in general the things that do not proceed from vice and are not due to a man himself. But not even the man who is fearless of these is brave. Yet we apply the word to him also in virtue of a similarity; for some who in the dangers of war are cowards are liberal and conﬁdent in the face of the loss of money.
Indeed, people commonly experience 23 Such acts can be evidence of courage, the sort of thing that courageous people do and cowards do not do. But that does not make them courageous acts. After all, courageous people characteristically resign themselves to death at sea with distaste. But passage [C] says that such resignation is not a courageous act. 24 Gravlee 463–4. 25 Stocker suggests that just as the objects of fear are harms, so the object of conﬁdence are worthwhile achievements. However, one can also feel some conﬁdence about the avoidance of harms.
A virtue ethics also divides life into spheres. When virtue ethicists opt for this or that list of virtues, they are making statements about how the 20 A R I S T O T L E A N D T H E V I RT U E S aspects of human life ﬁt together. For example, when Aristotle makes liberality a virtue, but not piety, he implies that wealth, but not the divine, is important enough to merit consideration. When Aristotle stipulates that one virtue, temperance, governs food, drink, and sex, he is saying that these three pleasures are so intertwined or parallel that a single trait is right for all three.