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A very short introduction to virtue ethics

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Sisyphus Stone
Sisyphus Stone

This document provides an overview of different approaches to normative ethics, including deontological ethics, virtue ethics, consequentialist ethics, and liberal ethics. It then focuses on virtue ethics, explaining that it emphasizes good character and virtues rather than rules or consequences. The document contrasts virtue ethics with utilitarianism and deontological ethics. It also discusses virtue ethics in different historical and cultural contexts such as ancient Greece, Athens, Christianity, and Confucianism. Finally, it covers Aristotle's concept of the golden mean and criticisms of virtue ethics.

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Normative ethics, part 1 Introductio n to
DEONTOLOGICAL ETHICS - (δέον (deon) meaning obligation or duty) - an approach to ethics that focuses on the rightness or wrongness of actions themselves, as opposed to the rightness or wrongness of the consequences of those actions. VIRTUE ETHICS - emphasises character, rather than rules or consequences, as the key element of ethical thinking. CONSEQUANT ALIST ETHICS - consequences of a particular action form the basis for any valid moral judgment about that action. - a morally right action is an action that produces good consequences. - In other words, the ends justify the means. LIBERAL ETHICS - Morality consists of a set of rules governing how people are to treat one another. Selfish rational people accept this contract because it is in their best intrerest.
Readings: • Philosophy in focus, Moral philosophy – a guide to ethical theory. Pages 89-121
Virtue ethics as a normative theory • Virtue ethics emphasizes character, or virtues, rather than rules or consequences, as the key element of ethical thinking. • In the West virtue ethics was the prevailing approach to ethical thinking in the ancient and medieval periods. • The tradition suffered an eclipse during the early modern period, as Aristotelianism fell out of favour in the West. • Virtue ethics returned to prominence in Western philosophical thought in the twentieth century.
Contrasting virtue ethics, utilitarian ethics (consequential ethics) and deontological ethics Suppose it is obvious that someone in need should be helped. But why? The reason given by different normative theories are different. Utilitarianism Deontological ethic Virtue ethics the consequences of helping will maximise general well-being Helping is in accordance with a moral rule. Categorical imperative: only act according to a maxim that you could wish becomes a universal law Helpfulness is a good character trait.
Virtue ethics is agent-centered rather than action-centered • One way to get a better understanding to this perspective is to think people that you admire and the personal qualities that they have. • Let’s do that. Who do you admire deeply? What kind of qualities that person has?
Virtue ethics in different contexts
Virtues in Homer’s Greece • Physical Strength • Courage • Cunning • Friendship
Virtues in Athens • Courage • Friendship • Justice • Temperance (self-control) • Wisdom
Christian Virtues • St Ambrose (340-397) defined the following Greek virtues as the four cardinal virtues: • Courage • Justice • Temperance • Wisdom • He took the following three from St. Paul and these became known as the three theological virtues: • Faith • Hope • Love (charity – Greek: caritas)
• n
Confucian ethics are described as humanistic. This ethical philosophy can be practiced by all the members of a society. Confucian ethics is characterized by the promotion of virtues. The Five Constants are: 仁 Rén: humaneness 義 Yì: righteousness or justice 禮 Lǐ: proper rite 智 Zhì: knowledge 信 Xìn: honest Confucian virtue: Wuchang (五常)
Ren is an obligation of altruism and humaneness for other individuals. 仁 Rén: humaneness Yan Hui, Confucius's most outstanding student, once asked his master to describe the rules of ren and Confucius replied, "one should see nothing improper, hear nothing improper, say nothing improper, do nothing improper". Confucius also defined ren in the following way: "wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others". Another meaning of ren is "not to do to others as you would not wish done to yourself".Confucius also said, "ren is not far off; he who seeks it has already found it". Ren is close to man and never leaves him.
Yi is the upholding of righteousness and the moral disposition to do good. 義 Yì: justice yi is the ethical set of moral principles that underlies Confucianism. Yi represents the perfection of morality, and li is the expression of yi. The yi principles of right action, duty, and righteousness are being practiced through li. By performing li, an individual is creating beauty and balance in his life.
Li is a system of social norms determines how a person should properly act in everyday life. 禮 Lǐ: proper rite Li embodies the entire web of interaction between humanity, human objects, and nature. Confucius includes in his discussions of li such diverse topics as learning, tea drinking, titles, and governance. Confucius envisioned proper government being guided by the principles of li. Overall, Confucians believed governments should place more emphasis on li and rely much less on penal punishment when they govern.
Junzi 君子 The junzi (Chinese: 君子, jūnzǐ) is a Chinese philosophical term often translated as "gentleman” and employed by Confucius in his works to describe the ideal man. In Confucianism, the sage or wise is the ideal personality; however, it is very hard to become one of them. Confucius created the model of junzi, gentleman, which can be achieved by any individual. Later, Zhu Xi defined junzi as second only to the sage. There are many characteristics of the junzi: he can live in poverty, he does more and speaks less, he is loyal and knowledgeable. Ren is fundamental to become a junzi.
Junzi 君子 To Confucius, the junzi sustained the functions of government through his ethical values. Despite its literal meaning, any righteous man willing to improve himself can become a junzi. The junzi enforces his rule over his subjects by acting himself. It is thought that his pure virtue would lead others to follow his example. The ultimate goal is that government behaves much like family.
Confucian / Chinese virtues • n
The Aristotelian Mean also called the Golden Mean The virtuous (right) conduct as a mean between two vices of excess
Virtue is a “golden mean” between the extremes of excess and deficiency • Courage, for example, is a mean regarding the feeling of fear, between the deficiency of rashness (too little fear) and the excess of cowardice (too much fear). • Benevolence is a mean between giving to people who don’t deserve it and not giving to anyone at all.
Situation Vice of Deficiency Virtue (Mean) Vice of Excess Danger Cowardice Courage Foolhardiness Satisfaction of appetites Inhibition Temperance Overindulgence Giving gifts Miserliness Generosity Extravagance Pursuit of goals Unambitiousness Proper ambition Excess Ambition Self appraisal Feelings of inferiority Proper pride Vanity Response to insults Apathy Patience Irascibility Social conduct Rudeness Friendliness Obsequiousness Awareness of one’s flaws Shamelessness Modesty Shyness Conversation Boorishness Wittiness Buffoonery
Criticism of virtue ethics • One criticism that is often raised against virtue ethics is that it lacks a generic theory of good and, therefore, many lists of virtues can be compiled, many of them contradicting each other.

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A very short introduction to virtue ethics

  • 1. Normative ethics, part 1 Introductio n to
  • 2. DEONTOLOGICAL ETHICS - (δέον (deon) meaning obligation or duty) - an approach to ethics that focuses on the rightness or wrongness of actions themselves, as opposed to the rightness or wrongness of the consequences of those actions. VIRTUE ETHICS - emphasises character, rather than rules or consequences, as the key element of ethical thinking. CONSEQUANT ALIST ETHICS - consequences of a particular action form the basis for any valid moral judgment about that action. - a morally right action is an action that produces good consequences. - In other words, the ends justify the means. LIBERAL ETHICS - Morality consists of a set of rules governing how people are to treat one another. Selfish rational people accept this contract because it is in their best intrerest.
  • 3. Readings: • Philosophy in focus, Moral philosophy – a guide to ethical theory. Pages 89-121
  • 4. Virtue ethics as a normative theory • Virtue ethics emphasizes character, or virtues, rather than rules or consequences, as the key element of ethical thinking. • In the West virtue ethics was the prevailing approach to ethical thinking in the ancient and medieval periods. • The tradition suffered an eclipse during the early modern period, as Aristotelianism fell out of favour in the West. • Virtue ethics returned to prominence in Western philosophical thought in the twentieth century.
  • 5. Contrasting virtue ethics, utilitarian ethics (consequential ethics) and deontological ethics Suppose it is obvious that someone in need should be helped. But why? The reason given by different normative theories are different. Utilitarianism Deontological ethic Virtue ethics the consequences of helping will maximise general well-being Helping is in accordance with a moral rule. Categorical imperative: only act according to a maxim that you could wish becomes a universal law Helpfulness is a good character trait.
  • 6. Virtue ethics is agent-centered rather than action-centered • One way to get a better understanding to this perspective is to think people that you admire and the personal qualities that they have. • Let’s do that. Who do you admire deeply? What kind of qualities that person has?
  • 7. Virtue ethics in different contexts
  • 8. Virtues in Homer’s Greece • Physical Strength • Courage • Cunning • Friendship
  • 9. Virtues in Athens • Courage • Friendship • Justice • Temperance (self-control) • Wisdom
  • 10. Christian Virtues • St Ambrose (340-397) defined the following Greek virtues as the four cardinal virtues: • Courage • Justice • Temperance • Wisdom • He took the following three from St. Paul and these became known as the three theological virtues: • Faith • Hope • Love (charity – Greek: caritas)
  • 11. • n
  • 12. Confucian ethics are described as humanistic. This ethical philosophy can be practiced by all the members of a society. Confucian ethics is characterized by the promotion of virtues. The Five Constants are: 仁 Rén: humaneness 義 Yì: righteousness or justice 禮 Lǐ: proper rite 智 Zhì: knowledge 信 Xìn: honest Confucian virtue: Wuchang (五常)
  • 13. Ren is an obligation of altruism and humaneness for other individuals. 仁 Rén: humaneness Yan Hui, Confucius's most outstanding student, once asked his master to describe the rules of ren and Confucius replied, "one should see nothing improper, hear nothing improper, say nothing improper, do nothing improper". Confucius also defined ren in the following way: "wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others". Another meaning of ren is "not to do to others as you would not wish done to yourself".Confucius also said, "ren is not far off; he who seeks it has already found it". Ren is close to man and never leaves him.
  • 14. Yi is the upholding of righteousness and the moral disposition to do good. 義 Yì: justice yi is the ethical set of moral principles that underlies Confucianism. Yi represents the perfection of morality, and li is the expression of yi. The yi principles of right action, duty, and righteousness are being practiced through li. By performing li, an individual is creating beauty and balance in his life.
  • 15. Li is a system of social norms determines how a person should properly act in everyday life. 禮 Lǐ: proper rite Li embodies the entire web of interaction between humanity, human objects, and nature. Confucius includes in his discussions of li such diverse topics as learning, tea drinking, titles, and governance. Confucius envisioned proper government being guided by the principles of li. Overall, Confucians believed governments should place more emphasis on li and rely much less on penal punishment when they govern.
  • 16. Junzi 君子 The junzi (Chinese: 君子, jūnzǐ) is a Chinese philosophical term often translated as "gentleman” and employed by Confucius in his works to describe the ideal man. In Confucianism, the sage or wise is the ideal personality; however, it is very hard to become one of them. Confucius created the model of junzi, gentleman, which can be achieved by any individual. Later, Zhu Xi defined junzi as second only to the sage. There are many characteristics of the junzi: he can live in poverty, he does more and speaks less, he is loyal and knowledgeable. Ren is fundamental to become a junzi.
  • 17. Junzi 君子 To Confucius, the junzi sustained the functions of government through his ethical values. Despite its literal meaning, any righteous man willing to improve himself can become a junzi. The junzi enforces his rule over his subjects by acting himself. It is thought that his pure virtue would lead others to follow his example. The ultimate goal is that government behaves much like family.
  • 18. Confucian / Chinese virtues • n
  • 19. The Aristotelian Mean also called the Golden Mean The virtuous (right) conduct as a mean between two vices of excess
  • 20. Virtue is a “golden mean” between the extremes of excess and deficiency • Courage, for example, is a mean regarding the feeling of fear, between the deficiency of rashness (too little fear) and the excess of cowardice (too much fear). • Benevolence is a mean between giving to people who don’t deserve it and not giving to anyone at all.
  • 21. Situation Vice of Deficiency Virtue (Mean) Vice of Excess Danger Cowardice Courage Foolhardiness Satisfaction of appetites Inhibition Temperance Overindulgence Giving gifts Miserliness Generosity Extravagance Pursuit of goals Unambitiousness Proper ambition Excess Ambition Self appraisal Feelings of inferiority Proper pride Vanity Response to insults Apathy Patience Irascibility Social conduct Rudeness Friendliness Obsequiousness Awareness of one’s flaws Shamelessness Modesty Shyness Conversation Boorishness Wittiness Buffoonery
  • 22. Criticism of virtue ethics • One criticism that is often raised against virtue ethics is that it lacks a generic theory of good and, therefore, many lists of virtues can be compiled, many of them contradicting each other.