In The Abolition of Man, Plato comes up with a question that he answers himself. Can virtue be taught? In his writings, he answers this question with eleven simple words. “No justification of virtue will enable a man to be virtuous”. This is simply implying that virtue can’t be taught because being virtuous is something you are born with. A twist to this question that could possibly give us a positive answer would be asking if virtue could be learned. The only difference between these questions is that when you ask if virtue can be learned, you’re inferring that there is a teacher and a pupil. Asking if something can be learned simply suggests that there is a student and he teaches himself virtue by experiencing life lessons. To give an example, asking if a person was taught how to play soccer means that there was someone to teach that person; while asking whether a person learned to play soccer has certain inclination towards that person learning from life experiences or by watching soccer being played. In my opinion, Plato’s idea that virtue can’t be taught is correct. But can one learn to be virtuous? One can know what virtuousness is comprised of but that doesn’t necessarily mean that one will be virtuous. This indicates …show more content…
Agreeing with Plato’s theory but at the same time disagreeing with him, you are not born with all the components of virtuousness, but only with the base. By being born with the base of being virtuous, a person will overtime add on to his definition of virtuousness himself by learning through trial and error. Also, there are some people that are born more virtuous than others, and there are some people that seem to be born without any moral conscience whatsoever. Lastly, the same way we can see that people can be “trained” in virtues but will fail to use these skills in real life, we have to see that people can polish their own definition of virtuousness by learning by
According to Aristotle, there are two types of virtue. These are: intellectual and moral virtue. Intellectual virtue stems from growth and teaching. In order to be intellectually virtuous one must have a great amount of experience and have allocated a great amount of time in studying whatever task it is they are looking to be virtuous in. On the other hand, moral virtue is given birth through habit. It is not an object that we are just born with it. Moral virtue originates from constant repetition.
When we discuss morality we know that it is a code of values that seem to guide our choices and actions. Choices and actions play a significant role in determining the purpose and course of a person’s life. In the case of “Jim and the Indians”, Jim faces a terrible dilemma to which any solution is morbid. On one hand, Jim can choose to ignore the captain’s suggestion and let the whole group of Indians be executed. Alternatively, he may decide upon sacrificing one Indian for the sake of saving the rest. Both options involve taking of person’s life. Regarding what should Jim do in this circumstance, there are two approaches according for Jim’s dilemma that should be examined. By looking into the Deontological moral theory and the moral theory of Consequentialism we can see what determines an action that is morally required.
Since the Forms are stable and perfect, knowledge of the Forms is infallible and certain. Plato differentiates between true knowledge - knowledge of the Forms, and true opinion - claims about particulars, which can be based on empirical testing of our world as well as on our implicit knowledge of the Forms. We might claim that the sun will rise tomorrow, but do not have true knowledge of this event, since nothing in our world is fixed. The sun, for example, is continuously changing temperature and size. Similarly, while a true opinion of the Form of Virtue might lead us to act virtuously in many situations, knowledge of Virtue would lead us to act with Virtue in every situation.
Is virtue all we need? Virtue epistemology is the theory that all of the things we believe are done so through an ethical process. They play an important role, in that our own personal experiences and intellectual facets are what drive this process. The fundamental idea of virtue epistemology is that knowledge is a form of a more general phenomenon, namely success through abilities. Which is turn means: knowledge is a cognitive achievement through cognitive abilities (perception, memory, experience, etc.). Knowledge doesn’t need to be anything beyond a justified true belief.
In the Meno, Plato addresses the question of virtue, what it is, how to obtain and if virtue can be taught. Meno came to conclusion after a long discussion with Socrates that it is impossible to know what virtue is. The Meno’x paradox states, “if one knows what virtue is, he does not need to search for it. However, if one does not know what virtue is, how can he search for it? He may not know he has it even when he gets it.”
In his several dialogues, Plato contends the importance of the four virtues: wisdom, courage, self-control, and justice. In The Republic, he describes a top-down hierarchy that correlates to the aspects of one’s soul. Wisdom, courage, and temperance preside control over the rational, spirited, and appetitive aspects of the soul. It is when one maintains a balance between these aspects of his soul that he attains peace within himself: “...And when he has bound together the three principles within him...he proceeds to act...always thinking and calling that which preserves and cooperates with this harmonious condition (Plato 443c).” Wisdom and knowledge consistently remain at the top of his view of happiness. During the apology, Plato is asked what punishment is best suited for him. He sarcastically answers, “to be fed...(It is) much more suitable than for any one who has won a v...
Aristotle claims that there are two types of virtue: intellectual and moral. Intellectual virtues must be taught, so it requires experience and time. On the other hand, “none of the moral virtues arises in us by nature; for nothing that exists by nature can form a habit contrary to its nature.” (Aristotle 23) He says that when we are born, we all have the potential to be morally virtuous; it just depends on our upbringing and habits that determine who actually becomes virtuous. He confirms this with a metaphor to government, when he says, “legislators make the citizens good by forming habits in them.” (23) This is showing that on all levels, virtue is something that needs to be taught.
However, you could learn moral goodness, but, that it is a result of habit. The only way to improve is with time, practice, and encouragement. Also if somebody is not virtuous or does not have good morals, they just need a better teacher or need to practice it more.
Ethical virtues deal with actions of courage, generosity, and moderation. Intellectual virtues deal with wisdom and contemplation. Ethical virtues are created through habitual actions. Aristotle says that humans are not born with a natural capacity for virtue. He believes that education and cultivation as youth by one’s parents are pivotal in setting up humans’ ability to make virtuous acts habitual.
Throughout the dialogue of “Meno”, Socrates inquires what virtue is and whether virtue is innate, acquired through learning, or received as a gift from the gods (Jowett, 1949). After some discussion with Meno, Socrates first proposes the theory that virtue is innate. Subsequently the knowledge of innate virtue is of a priori knowledge, which is in turn contingent on a priori justification (Russell, 2011).
...is own desires rather than his subjects needs is not virtuous. Second, a person in the military, who is supposed to be courageous may desert his fellow troops in fear. Third, many common people commit crimes, and create conflict within the community. None of these people are virtuous. However, this is exactly what Plato was getting at. Plato believes that when each of these classes performs its own role and does not try to take over any other class, the entire city as a whole will operate smoothly, showing the harmony that is genuine justice. (ln 433e) What makes the Republic such an important and interesting piece of literature is that by examining what brings true justice and harmony to the world, we can therefore understand all of the virtues by considering how each is placed within the organization of an ideal city.
The word virtue means moral excellence and righteousness. Plato first discussed the “cardinal virtues” in the Republic, which can be practiced by anyone and represent the foundation for natural morality. The four principle virtues include: wisdom (or prudence), justice, temperance, and fortitude (or courage). These moral virtues are the reflection of the nature of the human soul, which all man is capable of experiencing. Aristotle defines prudence as recta ratio agibilium, which means “right reason applied to practice”.
He claims that virtue of thought is taught and that virtue of character is habitually learnt. Either way, virtues do not “arise in us naturally” (216, 1103a20). He argues that humans have the capacities for virtues, but they must act on them (216, 1103a30). Thus, a person must learn to use the capability of being virtuous, meaning someone needs to teach them those virtues (217, 1103a10). To be virtuous, it is not just the action that matters, but the reason behind the action too. Aristotle says that a person should be consciously acting virtuous because this would result in him living a happy life (221, 1105a30). This takes time and a person must constantly repeat these actions to achieve the end goal of being virtuous (221,
Virtue Ethics Virtue ethics is a theory used to make moral decisions. It does not rely on religion, society or culture; it only depends on the individuals themselves. The main philosopher of Virtue Ethics is Aristotle. The. His theory was originally introduced in ancient Greek.
For both Plato and Aristotle, virtue was considered essential for happiness. For Plato, wisdom is the basic virtue and with it, one can unify all virtues into a whole. Aristotle, on the other hand, believed that wisdom was virtuous, but that achieving virtue was neither automatic nor did it grant any unification of other virtues. To Aristotle, wisdom was a goal achieved only after effort, and unless a person chose to think and act wisely, other virtues would remain out of reach