8. Virtue ethics
Nichomacheon ethics:
Every action is held to aim at some good, therefore virtue ethics is teleological, the telos (‘good life’)
being theoria (contemplation), accessed by eudaimonia.
Eudaimonia = the soul exercising reason.
Reason is a function unique to humans because they have rational souls, placing them above all
other life forms.
Good = exercising and developing this human function.
Virtues/the soul:
Exercising reason (eudaimonia) means exercising virtue (moral excellence).
Two aspects to human soul – divided into rational and non-rational virtues.
Rational virtues = intellectual and practical. These contribute most to eudaimonia because they
are controlled by reason. E.g., practical wisdom.
Non-rational virtues = moral virtues (virtues of character). Formed by habit and helped by
practical wisdom and reason. E.g., courage, honesty.
Virtues are learnt by imitating virtuous people (phronesis). A virtuous person must know what
they are doing in any situation and consciously choose to act virtuously.
How to perform virtues – the mean:
Only voluntary actions can be virtuous because they reveal our character. A proper intention is
necessary for a virtuous action to be carried out (does not include desire, opinion etc) – must involve
deliberation and choice; one can only intend something which one has the power to do.
The mean:
Choice is rational.
The mean is relative to each individual and is defined by a phronesis (a man of practical wisdom).
Lies between two extremes (excess and deficiency) – should aim to act in the middle ground in
order to act virtuously.
Emotions and actions can be excessive or deficient.
Courage:
Deficiency = cowardice; excess = foolhardiness.
Mean = overcoming fear to the extent that you do not show it and not acting rashly/foolishly.
However, courage needs to be extreme, therefore the mean becomes the excess.
Temperance: self-control.
Deficiency = insensibility; excess = self-indulgence.
Mean = enjoy moderate natural pleasures and be disgusted by that which those who are self-
indulgent get up to.
Justice: ‘unites all other virtues’.
We need all virtues to exercise justice, therefore it has no mean.
Considers the good of others (altruistic virtue).
The moral agent is responsible for injustice only if he has caused it voluntarily.
Friendship: altruistic virtue (considers good of others).
Nichomacheon ethics:
Every action is held to aim at some good, therefore virtue ethics is teleological, the telos (‘good life’)
being theoria (contemplation), accessed by eudaimonia.
Eudaimonia = the soul exercising reason.
Reason is a function unique to humans because they have rational souls, placing them above all
other life forms.
Good = exercising and developing this human function.
Virtues/the soul:
Exercising reason (eudaimonia) means exercising virtue (moral excellence).
Two aspects to human soul – divided into rational and non-rational virtues.
Rational virtues = intellectual and practical. These contribute most to eudaimonia because they
are controlled by reason. E.g., practical wisdom.
Non-rational virtues = moral virtues (virtues of character). Formed by habit and helped by
practical wisdom and reason. E.g., courage, honesty.
Virtues are learnt by imitating virtuous people (phronesis). A virtuous person must know what
they are doing in any situation and consciously choose to act virtuously.
How to perform virtues – the mean:
Only voluntary actions can be virtuous because they reveal our character. A proper intention is
necessary for a virtuous action to be carried out (does not include desire, opinion etc) – must involve
deliberation and choice; one can only intend something which one has the power to do.
The mean:
Choice is rational.
The mean is relative to each individual and is defined by a phronesis (a man of practical wisdom).
Lies between two extremes (excess and deficiency) – should aim to act in the middle ground in
order to act virtuously.
Emotions and actions can be excessive or deficient.
Courage:
Deficiency = cowardice; excess = foolhardiness.
Mean = overcoming fear to the extent that you do not show it and not acting rashly/foolishly.
However, courage needs to be extreme, therefore the mean becomes the excess.
Temperance: self-control.
Deficiency = insensibility; excess = self-indulgence.
Mean = enjoy moderate natural pleasures and be disgusted by that which those who are self-
indulgent get up to.
Justice: ‘unites all other virtues’.
We need all virtues to exercise justice, therefore it has no mean.
Considers the good of others (altruistic virtue).
The moral agent is responsible for injustice only if he has caused it voluntarily.
Friendship: altruistic virtue (considers good of others).
