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Like many ethicists, Aristotle regards excellent activity as pleasurable for the man of virtue. For example, Aristotle thinks that the man whose appetites are in the correct order takes pleasure in acting moderately. Aristotle emphasized that virtue is practical, and that the purpose of ethics is to become good, not merely to know.
Some modern versions of virtue ethics do not define virtues in terms of well being or flourishing, and some go so far as to define virtues as traits that tend to promote some other good that is defined independently of the virtues, thereby subsuming virtue ethics under (or somehow merging it with) consequentialist ethics. [5] To Aristotle, a ...
(The Eudemian Ethics VIII.3 also uses the word "kalokagathia", the nobility of a gentleman (kalokagathos), to describe this same concept of a virtue encompassing all the moral virtues.) The view that praiseworthy virtues in their highest form, even virtues such as courage, require intellectual virtue, is a theme Aristotle associates with ...
30. “Tolerance and apathy are the last virtues of a dying society.” 31. “All human actions have one or more of these seven causes: chance, nature, compulsion, habit, reason, passion, and ...
The cardinal virtues are four virtues of mind and character in classical philosophy. They are prudence, justice, fortitude, and temperance. They form a virtue theory of ethics. The term cardinal comes from the Latin cardo (hinge); [1] these four virtues are called "cardinal" because all other virtues fall under them and hinge upon them. [2]
Aristotle included discussions of both temperance [3]: III.10–11 and self-control [3]: VII.1–10 in his pioneering system of virtue ethics.. Aristotle restricts the sphere of temperance to bodily pleasures, and defines temperance as "a mean with regard to pleasures," [3]: III.10 distinct from self-indulgence.
On Virtues and Vices (Ancient Greek: Περὶ Ἀρετῶν καὶ Κακιῶν; Latin: De Virtutibus et Vitiis Libellus) is the shortest of the four ethical treatises attributed to Aristotle. The work is now regarded as spurious by scholars and its true origins are uncertain though it was probably created by a member of the peripatetic ...
In the sixth book of Aristotle's Nicomachean Ethics, he distinguished the concepts of sophia (wisdom) and phronesis, and described the relationship between them and other intellectual virtues. [4]: VI He writes that Sophia is a combination of nous , the ability to discern reality, and epistēmē , things that "could not be otherwise". [ 5 ]