Seneca Cause and Effect (revision)
Seneca has a strong opinion on the liberal arts and the liberal study’s in general. He thinks students are only focused on the worldly skills, and not the skills of life. Students are lacking the common knowledge on how to treat others and losing sight in what it takes to become a decent human being. In “Liberal Studies and Education” by Seneca, the path to virtue is through self-awareness. Throughout Seneca’s letter he states his views on liberal education and how important it is in life, students can’t just focus on worldly things, they need to focus on the things we take with us after death. The mind is important, but in Seneca’s letter, he feels the soul should get the most attention in the education field, virtue being his main idea. The effects of virtue are illustrated through the characteristics of, kindness, love for the common man, and inner strength.
To be kind you must be virtuous, meaning you must have some king of morals and standers on how to treat others. Seneca feels that kindness and respect is being forgotten in the classroom. Seneca states, “The question is: do such men teach virtue, or not?” The men Seneca is talking about are the teachers in colleges. They have one job and it is to teach, but what they teach is up to them. Seneca’s questions in the quote, the content of what teachers are teaching. Most students’ motives for going to school are just to get an education but not many think of learning the meaning of life, or the love for others.
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The effects of virtue are illustrated through the characteristics of, kindness, love for the common man, and inner strength. Seneca throughout his letter does a brilliant job illustrating the causes of the lack of virtue in overall studies, and how it has affected the people of the world. Students are losing morality and the education system, they way its going, isn’t
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...
This philosophy was at the core of the powerful Iroquois League of Five Nations. The League of Five Nations, or Iroquois Confederacy as it is more commonly called, was a thriving and well-functioning form of government very similar to that of the United States Government. Hundreds of years before "civilized" man arrived in the New World -- historians think as early as 1400 A.D.-- the Iroquois had created a radically new and well-organized form of government unlike any other before it. This new form of government was the idea of two peaceful men named Hiawatha and Deganawida (McClard 47). Hiawatha and Deganawida realized that the five Iroquois tribes were constantly fighting with one another resulting in many innocent deaths and ongoing tribal wars. As a solution to the constant stream of violence between the Iroquois people, they proposed a union between the five tribes that would make the Iroquois nation as a whole stronger and more powerful, while uniting their "brothers" together in friendship. The Iroquois Confederacy was a lasting union between the five Iroquois tribes: the Mohawk, Oneida, Onondaga, Cayuga, and Seneca. This union of five Iroquois tribes would prove to have a great deal of impact on the founding fathers of the United States. The grounding principles of unity, freedom of the people, and democracy that defined the Iroquois Confederacy very much impressed certain men who were charged with designing the new government of the United States.
The five tribes were known as the Five Nations or the League of Five Nations.
Ogien defines “character broadly speaking, [as] a certain way of acting or feeling that is consistent, that is, stable over time and unvarying from one situation to the next” (Ogien 123). For Aristotle, “virtue, is a state of character concerned with choice, lying in a mean…relative to us, this being determined by…that principle by which the man of practical wisdom would determine…and acquired by repetition” (Aristotle 124, 129). Mark Timmons, a moral philosopher, also makes a slight distinction between character and virtue by defining virtue as “(1) a relatively fixed trait of character (2) typically involving dispositions to think, feel, and act in certain ways in certain circumstance, and (3) is a primary basis for judging the overall moral goodness or worth of persons” (Timmons 212). Additionally, bioethicists Tom Beauchamp and James Childress define virtue in terms of “a trait of character that is socially valuable and a moral virtue [as] a trait of character that is morally valuable” (Beauchamp 31). My reason for going through the ways in which different philosophers have defined virtue is to (1) show that Ogien critiques virtue ethics without correctly representing the term virtue in the theory or defining virtue at all and (2) to show that among moral philosophers (at least read for this week) there is commonality in defining virtue in some way or another as a fixed character. (3) Just because a person possesses a certain character trait that does not mean that that person is virtuous and (4) in regard to the Milgram experiments, there is no way to determine the virtuous character of the subjects involved based solely on this one experiment alone. Virtuous character requires consistency of a particular character trait. Virtue is not a one-time act or an act on occasion. From the point-of-view of virtue ethics, we can only “take as a sign of states of character the pleasure or
The virtue of kindness is not meek it is not niceness. Kindness holds firm to its foundation and values, but it does it in a way that is gentle. Kindness is not naïve, it is wise and discerning (Corey, 211). People confuse being nice as kindness because on the outside both are soft. The inside is what shows the difference. Niceness has no substance, it will go wherever society takes it. Kindness is different, it has a firm, solid center (Corey xv). The components of soft edges and firm centers make kindness warm and inviting and yet it remains deeply rooted to its core beliefs.
In today’s society, scholars often question a liberal arts education, not realizing the knowledge, wisdom, or virtue it could provide. The path to virtue is through a lifestyle in which harmony is achieved by the guidance of Divine Will or the Law of Nature. The effects of virtue, as stated in Seneca’s “Liberal and Vocational Studies” are represented by temperance, loyalty, and bravery. Seneca does not believe that the study of liberal studies can lead to virtue; only intrinsic factors, prompted by Divine Will and the Law of Nature, can achieve this goal.
Its primary aim is to praise and blame and it deals with excellence, goodness, shame, nobility, honor and matters of vice and virtue. According to Aristotle, virtue comprises courage, justice, magnificence, liberality, self-control, magnanimity, gentleness and wisdom that is speculative.
Seneca made a name for himself by being a scholar, philosopher, scientist, and politician. In “On Liberal and Vocational Studies” Seneca writes a letter to people who want to know what he thinks is education, and more specifically, liberal studies. He responds to what the purpose of such studies are and if education makes someone a better person. Seneca agrees that one should be learning, but there is no point to learning unless it serves a true purpose. People should not merely learn how to do, for example, a math problem, but rather how to apply that math problem to life. If there is no purpose to the education, it is useless. What might of motivated Seneca was people trying to teach him and others information that served no importance to
...s that you develop a way of regarding the information that you receive to the society that you are living in. He also believes that a quality education develops a students moral views and ability to think. And that these qualities are best developed in the traditional classroom setting by interaction between the student and their professors, and the student’s social life on campus, that is, their interaction with fellow students.
...importance of virtue here is that, virtues are needed for living well; But in order to obtain
Hursthouse, R. (2003, July 18). Virtue Ethics. Stanford University. Retrieved March 6, 2014, from http://plato.stanford.edu/archives/fall2013/entries/ethics-virtue
There is much debate over the right path to happiness in life dating back to early civilization in the Roman Empire. Majority of people believe that happiness can only be achieved by material things such as; wealth, political power, fancy cars and so forth, whereas others believe that striving for pleasure and success ultimately yields happiness. Liberal education tends to take a conceptual approach to teaching the importance of virtues, whereas vocational studies tend to have a more practical approach. In “On Liberal and Vocational Studies,” Roman philosopher Seneca gives his own view of happiness and the importance of liberal studies in virtuous character of men. As a champion for living a virtuous life as opposed to materialism, Seneca’s remarks explain his arguments for virtue. Essentially, Seneca argues that men should not place emphasis on the things of this world arguing that happiness is not achieved by the possessions in one’s life, but by the way one lives their life.
...ses to be virtuous in one virtue. If all people in a society posses all of the virtues that Plato states, along with love and emotion, all the people of the society will have the same moral outlook on life. Therefore a balanced society will be obtained and everyone would be in harmony with each other. The four Platonic virtues of wisdom, courage, moderation, and justice are the foundation of Plato’s Republic. He not only revolves his city around them, but also his people. Plato tries to instill virtues onto certain classes, without thinking about what the "republic" would be like if he gave all people ALL the virtues. Virtue is something that individual people possess out of their own willingness to be virtuous. Virtues are not characteristics that can be isolated and dispensed individually. They are complimentary. In order to have one; you must possess the others.
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,
For the purposes of this essay human virtue is defined as a trait or ability such that one who has that trait or ability would be considered excellent and thus virtuous by human standards. Additionally it is important to keep