Habermas on Virtue
Although Habermas has never worked out a conception of virtue and indeed criticizes this notion whenever he uses it, his theory crucially depends on the virtuous attitude of participants in discourse — be it in the realm of democracy and law or that of morality. In this paper, in which I deal only with the ethical foundations of morality, I argue first that the norms of discourse which are gained from a presuppositional analysis of speech as such have to be complemented by the sensitive perception on the side of the recipients. Only when the claims are understood in their full significance for the speaker does the discourse live up to the ideal which is already anticipated in every speech act. This presuppositional analysis shows secondly that it is mainly the virtuous attitude that is morally relevant and not those capacities for acting morally that the agent already possesses. However, the virtuous attitude genuinely entails the obligation to strive to perfect all those capacities that enable us to sensitively understand the other's claim. A discussion of the (discursive) capacities that have to be promoted leads to the singling out of sensitivity as contrasted to immediate empathy. It is the reflexive transcendence of the agent's evaluative patterns that allows this emotion to sit well with a post-conventional morality. Finally, I discuss a possible caveat of Wellmer and Habermas who might claim that the proposed conception of virtue would only be valid for participants in discourse, but not for agents acting in the life-world. However, because the discursive virtue is of wide latitude, it does not fall under this objection.
The last several years have seen an impressive revival of interest in the concept of virtue. In contrast, the discourse ethics of Jürgen Habermas seems to be especially inadequate to account for the ethical significance of virtue, because by emphasizing intersubjective procedures it plays down the importance of individual qualities. In fact, Habermas uses the term 'virtue' rarely, and where he does use it, he criticizes it harshly for presupposing a shared conception of the good life. (1) However, as I will argue in this paper, there is a conception of deontological virtue which is not only compatible, but indispensable for Habermas's theory. Thus, although he attempts to externalize virtue as much as possible into procedures, discourse ethics has to presuppose that the participants possess a genuinely virtuous attitude.
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The value attributed to the first virtue, wisdom, whose essence lay in “the perception of truth and with ingenuity,” concerns the comprehension of the nature of justice (7). In fact, Cicero asserts, within the public sphere, “unless learning is accompanied by the virtue that consists...
Virtue ethics is an approach that “deemphasizes rules, consequences and particular acts and places the focus on the kind of person who is acting” (Garrett, 2005). A person’s character is the totality of his character traits. Our character traits can be goo...
Aristotle’s virtuous person and Kant’s moral worth have two different meanings. Kant and Aristotle, from different times, have different ways of looking at what makes people make the best decisions. Coming from different sides of ethics in Deontology and virtue ethics, they agree and disagree with each other as most other schools of ethical thought do as well. After stating both their positions, I will prove that Kant’s view of morality is more correct than Aristotle’s view of the person.
Murray, Douglas. "Not-so-great Gatsby: The cult around Fitzgerald's most overrated work feeds the illusions of upper-crust Americans." Spectator 11 May 2013: 19. Literature Resources from Gale. Web. 14 Jan. 2014.
In this essay I will consider the objections to Virtue Ethics (VE) raised by Robert Louden in his article entitled On Some Vices of Virtue Ethics which was published in 1984. It is important to note at the outset of this essay that it was not until 1991 that the v-rules came up in literature. So Louden is assuming throughout his article that the only action guidance that VE can give is “Do what the virtuous agent would do in the circumstances.” I will be addressing Louden’s objections with the benefit of knowing about the v-rules. First of all, let us discuss what VE is. VE is a normative ethical theory that emphasises the virtues or moral character, thus it focuses on the moral agent. It differs from Deontology which emphasises duties or rules, and Utilitarianism which emphasises the consequences of our actions.
Hooper, Osman C. "Fitzgerald's ‘The Great Gatsby'," The Critical Reputation of F. Scott Fitzgerald. Article A353. Ed. Jackson Bryer. Archon Books, Maryland: 1967.
Sutton, Brian. "Fitzgerald's The Great Gatsby." Explicator 59.1 (Fall 2000): 37-39. Rpt. in Twentieth-Century Literary Criticism. Ed. Linda Pavlovski. Vol. 157. Detroit: Gale, 2005. Literature Resource Center. Web. 24 Feb. 2011.
Thus, when virtues involves in some personal pain, the idea of purpose or need become very important as it deeply depends on self-control. Self-control becomes extremely important when virtues entails stepping out from person’s comfort zone, here you can distinct a virtuous person from others. A virtuous person can control himself and abide to rules and morals whatsoever, while people with no self-control but claiming being virtuous might forget their morals and values in some situations. In conclusion, I argue that there is a connection between virtues and happiness, however I have showed some situations that virtues may lead to unhappiness or confusion.
Virtue, then deals with those feelings and actions in which it is wrong to go too far and wrong to fall too short but in which hitting the mean is praiseworthy and good….
Both Kantian and virtue ethicists have differing views about what it takes to be a good person. Kantian ethicists believe that being a good person is strictly a matter of them having a “good will.” On the other hand, virtue ethicists believe that being a good person is a matter of having a good character, or being naturally inclined to do the right thing. Both sides provide valid arguments as to what is the most important when it comes to determining what a person good. My purpose in writing this paper is to distinguish between Kantian ethics and virtue ethics, and to then, show which theory is most accurate.
Harman, G. (2000). Is there a single true morality?. Explaining value and other essays in moral philosophy (pp. 77-99). Oxford: Clarendon Press ;.
In the present world we’re often taught key principles in order to live a flourishing life. Young children especially are often reared in school to become successful, and be the best they can be; and be a good person. We pose the question what does it mean to be a good person? According to Jacques Thiroux & Keith Krasemann mentions, when individuals apply these virtuous behaviors into their daily lives it promotes a decent human being (Thiroux & Krasemann, pg 78). This paper will examine the argument how having virtues can promote a balance in today’s society, and how this virtue ethics can also pose a problem.
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.
HIS essay presents the key issues surrounding the concepts of partiality and impartiality in ethical theory. In particular, it argues that the tension between partiality and impartiality has not been resolved. Consequently, it concludes that the request for moral agents to be impartial does demand too much. To achieve this goal, this essay consists of four main parts. The first part gives an overview of the concept of impartiality. The second deals with the necessity of impartiality in consequentialism and deontology. The third deals with the tension between partiality and impartiality (Demandingness Objection). Specifically, how a duty to perform supererogatory acts follows from impartial morality. The fourth and final part refutes positions that maintain that partiality and impartiality have been reconciled. Therefore, it demonstrates that current ethical theories that demand moral agents to behave in a strictly impartial fashion are unreasonable.