In the book Nicomachean Ethics, Aristotle uses his collection of lecture notes in order to establish the best way to live and acquire happiness. Aristotle says, “Virtue, then, is a state that decides consisting in a mean, the mean relative to us,.. .It is a mean between two vices, one of excess and one of deficiency.” The virtues that Aristotle speaks about in Nicomachean Ethics are: bravery, temperance, generosity, magnificence, magnanimity, and mildness. According to Aristotle, in order to live a happy life you must obtain these virtues and be morally good. Living a virtuous life is not an activity, but a predisposition. This means that you are genuinely inclined to act virtuously for the appropriate reasons.
Magnanimity is the virtue of honor, or having regards for oneself. As with the other virtues, magnanimity has an excess and a deficiency. One who exaggerates their self- regard is vain, and the one who deprecates their self- regard is pusillanimous. A person who attains the virtue of magnanimity realizes that they are great and honorable, but does not take these feelings of honor too far by being too proud or boastful.
The virtue of fear and confidence is bravery. Just like magnanimity, bravery also has an excess and a deficiency. The vice of excess for bravery is cowardice meaning that the person is too fearful, and the vice of deficiency is rashness meaning that the person is not fearful enough. With regards to the virtue of bravery, a person should do things for the sake of what is noble.
In the Greek tragedy Antigone, a civil war is taking place in the city-state of Thebes. Two brothers, Polyneices and Eteocles, are killed in battle, one from each side of the war. Creon, the ruler of Thebes, says that Eteocl...
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...she did whatever it took to get done what she thought was needed. It didn’t matter that she was going to be sentenced to death, she said that she would rather die than see her brother disgraced. I guess I can sort of see where these people would be coming from because she was willing to put her own life on the line to do what she felt was right. However, coming from Aristotle’s definitions and standards, I feel like this belief would be incorrect.
Keeping with Antigone’s fundamentals of a happy life, I believe that Antigone and Creon did not live fully happy lives. My reasoning behind this statement is: we have obviously seen that Antigone and Creon did not live morally virtuous lives. According to Aristotle’s definition of happiness, in order to be fully happy one must be morally virtuous. They are not morally virtuous, hence the fact, they are not fully happy.
In Aristotle 's Nicomachean Ethics, the basic idea of virtue ethics is established. The most important points are that every action and decision that humans make is aimed at achieving the good or as Aristotle 's writes, “Every art and every inquiry, and similarly every action and choice, is thought to aim at the good... (Aristotle 1094a). Aristotle further explains that this good aimed for is happiness.
He believes that someone can 't just decide whether they were happy or not, but rather that there were certain virtues that if preformed would enable somebody to be happy. Virtues acts such as courage, temperance, wittiness, modesty, patience and friendliness are a few of these virtues. In the Nicomachean Ethics, Aristotle defines virtue as “a characteristic involving choice, and that it consists in observing the mean relative to us, a mean which is defined by a rational principle, such as a man of practical wisdom would use to determine
In the Antigone, unlike the Oedipus Tyrannus, paradoxically, the hero who is left in agony at the end of the play is not the title role. Instead King Creon, the newly appointed and tyrannical ruler, is left all alone in his empty palace with his wife's corpse in his hands, having just seen the suicide of his son. However, despite this pitiable fate for the character, his actions and behavior earlier in the play leave the final scene evoking more satisfaction than pity at his torment. The way the martyr Antigone went against the King and the city of Thebes was not entirely honorable or without ulterior motives of fulfilling pious concerns but it is difficult to lose sight of the fact that this passionate and pious young woman was condemned to living imprisonment.
Creon's pride is that of a tyrant. He is inflexible and unyielding, unwilling throughout the play to listen to advice or Antigone. Creon’s love for the city-state cause him to abandon all other beliefs. He tries to enforce this upon the people of Thebes. He wants them to think that his laws should be followed before any other personal, moral, or religious belief. This is where the conflict of character occurs between Antigone and Creon. Antigone knows that the sacred laws held by heaven are far more important...
In Aristotle’s Nicomachean Ethics, he discusses the principles of virtue, choices and a desire for an end. In the 5th chapter of book 3, Aristotle gives a possible argument of someone who objects to his beliefs “But someone might argue as follows: ‘All Men seek what appears good to them, but they have no control over how things appear to them; the end appears different to different men” (1114b). Based on the objector’s generalization, he or she believes that all men strive to find the ultimate good, but they don't have the freedom or the wisdom to see things for what they truly are.
I chose to write about Aristotle and his beliefs about how the virtuous human being needs friends from Book VIII from Nicomachean Ethics. In this essay I will talk about the three different kinds of friendship that (Utility, Pleasure, and Goodness) that Aristotle claims exist. I will also discuss later in my paper why Aristotle believes that Goodness is the best type of friendship over Utility or Pleasure. In addition to that I will also talk about the similarities and differences that these three friendships share between one another. And lastly I will argue why I personally agree with Aristotle and his feelings on how friendship and virtue go hand in hand and depend on each other.
The virtues defined by Aristotle consist of two extremes or vices, the excess and the deficiency. The mean or the intermediate between the excess and the deficiency is the virtue. One virtue Aristotle explains is bravery, with its vices being rashness and cowardice. Each aspect of these is contrary to the others, meaning that the intermediate opposes the extreme. Similarly, one extreme opposes the mean and its other extreme. The implications of this are that the excess opposes the deficiency more than the mean. This causes the mean to sometimes resemble its neighboring extreme. Obtaining the mean involves the challenge of being excellent. The challenging part, however, is “doing it to the right person, in the right amount, at the right time, for the right end, and in the right way” (Nicomachean Ethics 1109a28-29:29). Fortunately, one can steer themselves to the mean if one is conscious of the extreme they are naturally inclined to go towards. Since everybody is uniquely different the means by which one steers themselves in the right direction is different for each individual. In addition, Aristotle names three requirements for an action to be a virtue. First one must be cons...
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….
He believes that someone cant just decide weather they were happy or not but rather that there were certain virtues that if preformed would enable somebody to be happy. Virtues acts such as courage, temperance, wittiness, modesty, patience and friendliness are a few of these virtues. In the Nicomachean Ethics, Aristotle defines virtue as “a characteristic involving choice, and that it consists in observing the mean relative to us, a mean which is defined by a rational principle, such as a man of practical wisdom would use to determine
The character Antigone has been in conflict against Creon ever since he became the king of Thebes. Antigone would never let Creon's law about burying the body of Polyneices override her moral beliefs and her beliefs in the gods. “Zeus did not announce those laws to me, And justice
Aristotle develops his virtue ethics by first considering ends and goods. He claims that “every action and decision, seems to seek some good” (Shafer-Landau 2013, 615). Aristotle states that we pursue certain things because of the benefits it brings itself and other consequences it may bring. Aristotle suggests that this is the same for goodness. We must pursue what is good for good itself and for any other benefits it may bring. Furthermore, Aristotle suggests that through pursuing the good, we are able to determine the best way of life (Shafer-Landau 2013, 615).
The notion of honor and justice is prevalent throughout all types of literature. In Greek culture, honor is essential for creating a solid foundation within a society and family. Honor will follow you until the day you perish, and beyond. The honor for men in Greece is spiritual in that loved ones show respect to the deceased by giving them a proper burial. Nevertheless, when a man acts upon betrayal of the city, that man looses the privilege to die in such honor. This is evident in the life of Antigone when her two brothers, Polyneices and Eteocles, both die at each other’s hands at war when deciding the ruler of Thebes. Polyneices cannot have a proper burial, because the new king, Antigone’s uncle, Creon created a law that decrees that anyone who tries to give Polyneices a proper burial will have a dire consequence: death. In Sophocles’ Antigone, the quest that Antigone endures to stay true to her pure intentions of honoring Polyneices by giving him a proper burial is in juxtaposition with the fact that her defiance towards Creon is not only to do with Polyneices, but also to show appeasement to the gods.
In Aristotle’s Nicomachean Ethics, Aristotle frequently references the doctrine of the mean. This doctrine discusses how every behavior has a moderate behavior that stands in between two extremes. In Book II, he goes into detail on the difference between knowing something through learning and having the natural knowledge or ability. He applies this to his idea of man being “moderate” or “excellent”.
Aristotle’s discussion of generosity is quite simple, yet interesting to read about. In Nicomachean Ethics he describes generosity as the mean of wealth where wastefulness and selfishness are the excess and deficiency of the mean. Aristotle argues that generosity can involve giving money to people who need it or refusing money from those who cannot afford to give it. This means that virtuous generosity involves giving or refusing money in the right way, to or from the right people, at the right time, and in the right amount. He says that a man who exhibits generosity in a virtuous way will do so pleasurably; or at the very least painlessly because virtues are meant to be pleasurable.
Aristotle's “doctrine of mean”states that virtues and vices are learned through habituation by acting in a virtuous way. In order to act in a virtuous way, one must acknowledge their action as a virtue, choose to do the action for the sake of virtue and do the action from a firm character trait. In other words, virtues are not natural but are instead an outcome of the experiences we have and what we learn. Furthermore, virtues and vices can be seen in a spectrum where vices are a result of acting too virtuous or not virtuous enough. In that case, virtues can be identified through the use of reasoning to determine what is too much and what is too little. However, as humans, Aristotle believes we are more inclined to act for our pleasure so we should be mindful of these when determining how we should act.