Lesson 11

VIRTUE ETHICS

* Virtue Ethics is a normative moral theory which

emphasizes right disposition and character of the
agent over right action.
* Instead of asking the question “What is the right
thing to do?”, it asks “How ought I to live my
life?” or “What kind of person ought I to be?”
 * As a normative ethics, it does not directly
prescribe a criterion for right action.
* Virtue ethics does not set up rules or principles
for moral behavior but instead stresses the
importance of cultivating the right character,
disposition, attitude, reason and emotion
without which a moral agent can hardly do the right
thing, follow moral rules and do his moral duties.
 * Some people who support virtue ethics claim
that the development of moral virtues is more
fundamental than the establishment of norms or
principles based on duty (deontological ethics) or
consequences (consequentialist ethics).
* Thus, the strength of virtue ethics as a normative
moral theory hinges on character formation and
moral education.
 * There is a need to know how virtues are formed in
the life of its possessor, how they are
acquired, how they are cultivated, what
circumstances are conducive to virtue
formation, what is the effective way to train or
educate a person to become virtuous, among others.
* There are, however, issues raised against this
stand of virtue ethics.
 * Most often, the issue raised against virtue ethics is
its inability to guide actions.
* According to this criticism, virtue ethics cannot
provide definite rules for moral behavior.
* However, this criticism seems to overlook the fact
that what is fundamental in the virtue ethics
approach is not rule-following.
* Rule-following will only work if the moral agent
has the character and disposition to follow rules.
 * Another criticism is that it is self-centered.
* According to this view, virtue ethics focuses on
the agent's character and not, for example, on the
duty one owes to another or the promotion of
another person's benefit.
* Virtue ethics is self-centered because it is basically
about acquiring virtues for the moral agent's well- being
or flourishing.
* However, not all virtues are self-regarding (e.g.
courage, perseverance) because there are other virtues
which are other-regarding (e.g. kindness).
Aristotle on Virtue and the Good Life
* Aristotle argued that through an understanding
of human nature, one is able to discern his
purpose in life.
* He claimed that the attainment of this purpose
is at the same time the living of the good life.
* But this purpose can only be achieved by living
well, that is to say, by acquiring and possessing those
good qualities and excellences that enable a
person to function well as a human being.
 * Hence, a well-functioning human being is a
good human being.
* But what is meant by a well-functioning human
being?
* Aristotle thus offers a theory of human nature
which became the basis for the good life.
 * According to Aristotle, human beings by nature
seek the good. The good is the aim of every human
endeavor.
* Thus, every human action, whatever it is, always
tends towards some end and that end is
somehow good.
* The good is sought either because it is a means to
another end or it is an end in itself. The good as a
means is subordinate to the good as an end in itself.
 * The good as a means is considered as such
primarily because of its usefulness to attain
another good.
* Aristotle however argues that good which is
desired for its own sake and because of which all
other goods are pursued is the highest, which he
calls ‘supreme good’.
* This, for him, is the good as an end itself.
 * The good as an end in itself is the highest good
because man no longer seeks beyond it; this highest
good is man’s happiness.
* Thus, the good life is a happy life. Happiness is
man’s ultimate purpose in life.
* For Aristotle, men seek happiness either in
pleasure, honor, and contemplation.
 * Happiness derived from pleasure and honor is
not lasting. Both of these forms of happiness
largely depend on external things.
* What gives man true happiness, according to
Aristotle, is that which befits human nature. For man
to live the good life, he must function well as a human
being.
 * If reason is the distinguishing characteristic in
man which separates him from plants and
animals, then it is reason which must be
developed and cultivated in order for man to be
happy.
* This is to say that man must not only develop
the basic functions that sustain his biological life;
he must also employ his reason in order to know
what the good life is and how to live it.
 * It is a fact however that man does not live
alone; he lives with others in a community.
* This implies that man can only pursue the good
life in cooperation with his fellow men.
* Thus, promoting the well-being of the
community therefore is more important than
promoting the well-being of an individual.
* Though it is not bad to promote one’s well-
being, promoting the well-being of the
community is more noble and important.
 * Since the good life is connected with the
cultivation of virtues in life, then man must use his
reason to acquire them.
* Aristotle argues that man must acquire both
intellectual and moral virtues in life.
* Intellectual virtues are cultivated and acquired
through education while moral virtues through habit
and training.
 * Virtues are dispositions which develop a man’s
character and attitude. They are traits in man that
makes him into a fully developed person thereby
making him attain the good life.
* In conclusion, if a person is able to cultivate the
intellectual and moral virtues, then he functions well as
a human being. Only then can he live the good life.
But again, he only acquires these virtues through
education and practice since virtues are not acquired
immediately.