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Importance of morals
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Throughout history, a figure’s ideology towards human nature has had an ability to impact their view on other aspects of life. For example, one’s understanding of human nature has had a direct influence on their political formulas and their perspective on the way one should ideally lead their life. This idea is prevalent in the works of numerous renowned philosophers, such as Aristotle and Machiavelli. These philosophers utilized their outlook on human nature to further comment about the range of human potentials, morality’s role in acquiring a good life, and the values that control human affairs. However, even though both thinkers’ beliefs were influential in their own way, their doctrines had numerous differences between them. While Aristotle
Aristotle’s psychological types, as described in “Nichomachean Ethics,” are a categorization of different internal moral characters. These categories are a comprehensive attempt - for ancient philosophy - at identifying which internal psychologies manifest virtuous or morally bad behaviour. His moral categories are somewhat obsolete in a post-modern world, where science and politics are far more developed than in Ancient Greece. However, moral psychological ethics and normative debate still holds a relevant position in the moral undercurrent of society – it is dispersed through legal, political, military and medical activity, in relationships and familial function. It is for this reason, that Immanuel Kant examined a similar issue in “Pure Practical Reason and the Moral Law,” and that it still makes for interesting philosophical discussion.
Inwardly examining his own nature, man would prefer to see himself as a virtuously courageous being designed in the image of a divine supernatural force. Not to say that the true nature of man is a complete beast, he does posses, like many other creatures admirable traits. As author Matt Ridley examines the nature of man in his work The Origins of Virtue, both the selfish and altruistic sides of man are explored. Upon making an honest and accurate assessment of his character, it seems evident that man is not such a creature divinely set apart from the trappings of selfishness and immorality. Rather than put man at either extreme it seems more accurate to describe man as a creature whose tendency is to look out for himself first, as a means of survival.
Perhaps the most distinct differences between Machiavelli's and Lao-Tzu's are their beliefs in how a government should be run. Whereas Machiavelli writes about the qualities a prince should have while instilling a totalitarian government, Lao-Tzu strongly believes that one cannot have total control, so everything should run its course.
In Plato’s republic, a philosophical account on the kallipolis (the beautiful city) is built on the perspective of Socrates and his discussion between his companions. In the republic, the city in which ones live in depends on the soul and the character of the city one lives in. In this paper the character of human nature and politics will be discussed in how a city is ought to be by the influence of human nature and politics. Firstly, the influence of human nature on politics will be looked at, for example according to Plato on behalf of Socrates; he claims that a just soul creates a just society, where it is human nature to be just, that influences in creating a just political system. Secondly, politics influences human nature, where in the republic when the discussion of guardians starts out between Socrates and the companions, there is political thought discussed between them, where Socrates wants to create the perfect guardians through specific training in all types of skills instituted to creating a perfect protector. Lastly, human nature is human soul if the soul is just the city is going to be just. It is the human nature which has created communities without any political thought put in place; it political thought that forms rules and laws. Thus, human nature is part of the individual understanding of its society that creates an understanding of how one ought to be, which in turns creates rules and laws that is essentially viewed as politics.
On the similarities and dissimilarities of the theories of human nature by Aristotle, Machiavelli, and Hobbes, there is a single common denominator that resonates throughout all of their works: in some way, shape, or form, they all attempt to outline and convey to the reader a sense of political understanding derived via a methodical approach to the interpretation of human society. Thomas Hobbes, author of The Leviathan, argues that mankind cannot be readily trusted to uphold the terms of certain covenants, and from this one can derive that Hobbes believes men to be fickle and capricious in their decisions, and that they should generally not be trusted. Hobbes also asserts that there exists a natural law that dictates that man will adhere to the policy of self-preservation above all else. These two arguments form the basis for what Hobbes refers to as the state of nature, in which the “will to contend by battle is sufficiently known” (Hobbes Ch. 13). The renowned Greek philosopher and author of Politics, Aristotle, contradicts Hobbes’s theory of human nature with his assumptions of man and the the polis. Aristotle’s belief that “man is a political animal”
Throughout history there have been a variety of theories on human nature proposed by intellectuals from different time periods. A general idea of human nature is defined as the characteristics, emotions and behavioral traits shared by all humans. During the different time periods of each philosopher, human nature varied due to its involvement in politics. Political theories and morals derive from historical imprints and observations. The precise ways to rule or govern a constitution have been questioned and emphasized through many philosophers and theorists. It is history that indicates what a long-term, obligating government may need to prosper. In order to understand a theory particular to a specific time, one must look at the author’s history and society. For example, Machiavelli, Aristotle and Frederick Douglass each come from different time periods where the structure of society differ. Societies reflect the morals and ideals that are correlated to its generation and highlight the structure and nature of the people. Thus, when looking closely at political theories, one must first observe the author’s society and history. A particular theory may influence many governments and political organizations, whether because of its validity or its rejection, both play a part in structuring a society. Human nature within each society also played a role the desire for justice. For example, during the era of the Jim Crow laws there was a clash between the beliefs of those who opposed discrimination and segregation and those who supported the laws in society. Overall, human nature plays a key role in political theories from a variety of time periods.
In offering his own world view and knowledge to the Medici family, Machiavelli draws a considerable amount of his resources from classical figures and ideology. While Machiavelli is writing for a prince, whose goal would be to gain in territory, power, and control; his philosophy ties simply into less vital victories in the lives of common people. In this paper I will explain the points where he differs and conforms from/to the classical ideology in the generalized context of a leader. He uses these in one of two ways, by agreeing with and reinforcing them, or by refuting them. While Machiavelli keeps the need for a leader to have independence, seriousness, loyalty, and intellect; he rejects the necessity of generosity, mercy, and honesty, in favor of the outward appearance of these virtues.
In Julius Caesar, Machiavellian traits are manifested through multiple characters. Those characters who obeyed Machiavelli’s guidance were successful in achieving their goals; those who did not conform to the recommendations failed. Machiavelli teaches tactics to achieve a goal, regardless whether or not these tactics are humane. On the other hand, religious books teach compassion and kindness. In short, one perspective is, to get ahead, people must drop all humane beliefs and focus solely on their aspirations.
It is difficult to determine Niccolo Machiavelli?s and Thomas More?s view on human?s nature. Each took a different approach to the topic. Through Utopia, Thomas More attempted to change man?s thinking by creating an ideological society. Niccolo Machiavelli, through The Prince, attempted to teach man how to deal with human nature. With this in mind, Machiavelli?s concept is much more realistic than More?s; therefore Machiavelli better represents human nature. Machiavelli?s view of human nature in The Prince, presents, on the surface, a view of governing a state drastically different for his time. Machaivelli believed that the ruling Prince should be the sole authority determining every aspect of the state and put into effect a policy which would serve his best interests. With this, Machiavelli uses the prince as man, and the state as the man?s life. These interests were gaining, maintaining, and expanding his political power. Though in some cases Machiavelli may seem harsh and immoral, one must remember that his views were derived from concern of Italy?s unstable political condition in the 1500s. Machiavelli seems to be teaching the common man how to live his life so that their life is good and prosperous. Machiavelli generally distrusted citizens, stating that ??since men are a sorry lot and will not keep their promises to you, you likewise need not keep yours to them? (Machiavelli 651). Furthermore, ? a prince never lacks legitimate reasons to break his promises? when, ?such an observance of faith would be to his disadvantage; and when the reasons which made him promise are removed? (651). Machiavelli did not feel that a Prince should mistreat the citizens. This suggestion once again to serve the Prince?s best interests. If a Prince can not be both feared and loved, Machiavelli suggests, it would be better for him to be feared by the citizens within his own dogma. He makes the generalization that men are, ?? ungrateful, fickle, simulators and deceivers, avoiders of danger, greedy for gain; and while you work for their good they are yours? (649). He characterizes men as being self-centered and not willing to act in the best interest of the state,? and when it (danger) comes nearer to you they turn away? (649). Machiavelli reinforces the Prince?s need to be feared by stating: ??men are less hesitant about harming someone who makes himself loved than one who makes himself feared?
Plato vs. Aristotle How do we explain the world around us? How can we get to the truth? Plato and Aristotle began the quest to find the answers thousands of years ago. Amazingly, all of philosophy since that time can be described as only a rehashing of the original argument between Plato and Aristotle. Plato and Aristotle's doctrines contrast in the concepts of reality, knowledge at birth, and the mechanism to find the truth.
To be successful, one must have the appearance of virtuousness, but not necessarily be virtuous. At least, this appears to be true according to Niccolo Machiavelli's works. Machiavelli's idea of the virtuous republican citizen may be compared to Hobbes' idea of a person who properly understands the nature and basis of sovereign political power. Hobbes' ideas seem to suggest that most anyone can claim rightful authority as there is a belief in God, and one can under Hobbes, claim legitimate authority rather easily. There are few proofs. Machiavelli, on the other hand, takes a strong position and suggests specific criteria in terms of power. With Machiavelli, there is a sense of righteousness and fairness and while he does not sanction authoritarian rule to save man from himself, it is also true that Machiavelli puts a lot of faith in leaders also. In some respects, one can see that the two theorists agree yet Machiavelli’s proposed Political society is more feasible thus superior to that of Hobbes.
Likewise, Plato’s philosopher king also uses the same concept but calls it “Justice” or “Good.” Similarly, to Machiavelli, who needs his Prince to have virtù to lead the people, Plato necessitates that his king use philosophical knowledge and emphasize justice to guide the unenlightened masses towards a just and stable society as well. When Socrates discusses the allegory of the cave, he remarks how when rulers must descend “to the general underground abode” where the masses “reside,” the ruler “will see a thousand times better than [the inhabitants of the cave]…because [the ruler has] seen the truth about things admirable and just and good” (Plato 520c). Plato believes that by seeing beyond the cave, and understanding the situation he exists in, the leader will have the appropriate ability to bring foresight and intelligence when making difficult decisions. While Plato’s and Machiavelli’s means of educating, changing and legitimizing political communities differ, the two philosophers share the same goal of using the benevolent dictators’ attained knowledge to lead the masses and their governments to prosperity and good fortune.
From the beginning of ancient history the main question for political philosophy is how a human being exists in society, who should govern the society, how should the society be governed, who are the best rulers and how should they behave themselves, what is just and what is unjust, is better to be governed through just or not, how should the states be structured? These are main questions in political philosophy, that until today are strictly discussed. The major tasks of political philosophers are to analyze the nature of human being and to evaluate the ways in which an individual relates with society he lives in. The study of human nature is one of the most important aspects of political science and philosophy. In the process of creating a form of governance it is essential to understand the innate characteristics of human nature in order to avoid a bad government for all society and to achieve the ways how people should be governed most effectively. From the ancient time the roots of justification of political power were tied to sights of human nature.
In David Hume’s A Treatise of Human Nature, he divides the virtues of human beings into two types: natural and artificial. He argues that laws are artificial and a human invention. Therefore, he makes the point that justice is an artificial virtue instead of a natural virtue. He believed that human beings are moral by nature – they were born with some sense of morality and that in order to understand our “moral conceptions,” studying human psychology is the key (Moehler). In this paper, I will argue for Hume’s distinction between the natural and artificial virtues.
Machiavelli’s philosophy about the nature of man is that man possesses both good and bad qualities, but will lean towards his own self-interests when all things are equal: thus man is a fickle creature. Machiavelli’s view of human nature influences his view of government.