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Moral intellectualism or ethical intellectualism is a view in meta-ethics according to which genuine moral knowledge must take the form of arriving at discursive moral judgements about what one should do. [1] One way of understanding this is that doing what is right is a reflection of what any being knows is right. [2]
(Nevertheless, like Plato he eventually says that all the highest forms of the moral virtues require each other, and all require intellectual virtue, and in effect that the most eudaimon and most virtuous life is that of a philosopher.) [9] Aristotle's analysis of ethics makes use of his metaphysical theory of potentiality and actuality.
Socrates (c. 470 – 399 BC). The first historical figure who is usually called an "intellectualist" was the Greek philosopher Socrates (c. 470 – 399 BC), who taught that intellectualism allows that "one will do what is right or [what is] best, just as soon as one truly understands what is right or best"; that virtue is a matter of the intellect, because virtue and knowledge are related ...
Moral virtues. Aristotle suggested that each moral virtue was a mean (see golden mean) between two corresponding vices, one of excess and one of deficiency. Each intellectual virtue is a mental skill or habit by which the mind arrives at truth, affirming what is or denying what is not. [7]: VI In the Nicomachean Ethics he discusses about 11 ...
Cardinal and Theological Virtues a 1511 portrait by Raphael. A virtue (Latin: virtus) is a trait of excellence, including traits that may be moral, social, or intellectual.. The cultivation and refinement of virtue is held to be the "good of humanity" and thus is valued as an end purpose of life or a foundational principle of be
There is recent [anachronism] work to return the virtue of practical judgement to overcome disagreements and conflicts in the form of Aristotle's phronesis. [9] In Aristotle's work, phronesis is the intellectual virtue that helps turn one's moral instincts into practical action.
The virtues then are similarly divided, into intellectual (dianoetic) virtues, and virtues of character concerning the irrational part of the soul that is amenable to reason. [39] This second set of virtues, "moral virtues" as they are often translated, are the central topic of Book II.
Virtue epistemologists differ in the role they believe virtue to play: eliminative virtue replaces epistemic concepts like knowledge and justification with intellectual virtue and intellectual vice, while non-eliminative virtue epistemology retains a role for such traditional concepts and uses virtue to provide substantive explanation of them.