Linking Aristotles virtue with character Essay Example for Free

Linking Aristotles justness with portion EssayAristotles moral excellence ethical motive is often considered to be founded on character such that an individuals character defines his or her virtues. It is of import to none that Aristotle gives fierceness to the head that virtue is acquired through and through habit. In this regard, it can be pre entirenessed that thither is a fellowship mingled with character and virtue in the context of Aristotles philosophy. This is especi totallyy interesting to look into precisely because human beings have in mind and act at least in terms of ones consciousness or persuasion of ethics, specifically through ones moral precepts. If it is indeed true that individuals think and act in ways related to ones moral inclinations in their daily go bads, then it is a strong reason to contend that virtue and character are all the more important elements in the life of humanity. The point that I would like to raiseand agree with Aristotleis t he idea that our habits, the way in which we do things on a regular(a) basis, form a large sumif not allof our character. And since character builds our very virtues, it can be presumed that the things that we do on a regular basis define our virtues.That is, if we continue to harbor the bad or wrong elements in the society, then it is nearly likely the case that our character develops into something bad or evil. In the end, at that place will be bittie or no room for us to acquire virtues. The task of this assignment is to identify what is the connection amongst character and virtue in the context of Aristotle by providing Aristotles description of how we acquire virtues and why choice is an important component of these virtues.In the Book III of Aristotles Nichomachean Ethics, I found out that one canonic belief in Aristotelian ethics that occupies a central significance is Aristotles belief in the quality of mans activities in order for one to acquire ethical knowledge. That is, for one to become sinless or to obtain virtues one should not merely confine himself to mere studying of these virtues but instead one should, more importantly, actualize this knowledge of the virtues. Thus, for one to become costly, one should do good. I too found out in the same work of Aristotle the doctrine of the designate.The essence of this doctrine dwells on the basic precept that one ought to avoid the extremes and, instead, settle for the mean. The actions of men, more specifically, ought to be framed upon the mean which is the virtue. For example, the virtue of courage rests on the mean between two extremes cowardice or the lack of courage, and rashness or the excess in courage. All of these things answer the central question being asked, specifically the identification of the connection between virtue and character.For the most part, the thought of the acquisition of virtue requires a form of a good act which, when constantly repeated or enacted on a regula r basis, forms the character of the individual. The individual should not and be inclined towards a theoretical understanding of these good acts but should also be inclined to enacting them, of living them on purpose and free will. It is not enough that the individual should simply live the theoretical perspectives of doing good acts for it does not suffice to forming the character of the individual.Moreover, these good acts are founded on the principle of the mean wherein the individual is supposed to be acting not within the extremes but between these extremes because they are the evils. Hence, character is connected to virtue through ones goodor center fieldactions performed habitually. I figured out that Aristotle implies the idea that man is indeed a social being in the sense that one cannot sufficiently do good without the presence of other people.That is, without other people to whom our good deeds will be enacted to, our actions may hardly be conceived as good in the firs t place precisely because we may only be helpful if there are people to help, we may only be kind if there are people to whom we will be kind, or we may only be loving if there are other people to love just to name a few. Of course, my thoughts may be unimaginable to other people for they may also have their own thoughts about the ethics of Aristotle.But more to this, I figured out that those people who surround us have a large percentage in the formation of our character. Social isolation does not give room for the moral development of an individual. On the other hand, I have arrived at a question concerning Aristotles virtue ethics, especially with his doctrine of the mean. on the dot how are we to know when we are acting in the middle such that we avert from the extremes or the vices? disposed(p) that we may be able to identify the vices that we should avoid, when can we say that we are truly in the middle path?How can too much knowledge be a vice or an evil when Aristotle giv es a substantial account and importance to knowledge? While there may still a handful of questions that may have been left untouched, it can hardly be doubted that our actions share a fundamental role in defining our characters as human beings. Whether or not an individual believes in virtue ethics or in morality in general, it remains a fact that our actions have consequences to us and to other people.ReferenceAristotle. Nicomachean Ethics. Trans. Martin Ostwald. New Jersey Prentice Hall, 1962.