272, 8:12PM Module 5-virue Ethics Module 5-Virtue Ethics Site: New Eta University Printed by: Sestaine Marie S. Pelotna Course: GECETH-18-- Ethios Date: Wednesday, 2 March 2022, 8:12 PM Book — Module §-Virue Ethics hitpsicolvle neu, edu phimodibooktooUprinvindex php?id=96822 1a272, 8:12PM Module 5-virue Ethics Table of contents 4. Introduction/Overview 2, Learning Outcomes 3. Topic 1: Virtue Ethics Defined Topic 2: Socrates’ and Plato's Mor 4 1 Philosophy 5. Tople 3: Arstotles’ Ethics 6. Topic 4: Thomas Aquinas’ Ethics 7.Topie 5: An Analysis of Thomistic Ethics 8. Quiz #5 - Virtue ethics 9. Assignment #5 410. Forum 5 - Module 5 hitpsicolvle neu, edu phimodibooktooUprinvindex php?id=96822 23272, 8:12PM Module 5-virue Ethics 1. Introduction/Overview Module 5 covers the ethical theories ftom the Greek Philosopher's namely; Socrates, Plato, and Aristotle, including Thomas Aquinas’ views on virtue ethics. Vitue ethics alscusses how a moral agent should be virtuous by developing good habits and avoiding bad traits or views. A virtuous person according to Avislotle must pursue ethical excellence and shall develop his intellectual, physical, socal, moral, ele. in der to display vituosity.Itis our desire that students will be able to develop and enhance good habits and character through fruitful discussions and ‘engaging activities provided in this module, hitpsicolvle neu, edu phimodibooktooUprinvindex php?id=96822 ana272, 8:12PM Module 5-virue Ethics 2. Leaning Outcomes ‘At the end ofthis module, the students should be able to: 4. Articulate what virtue ethics is all about; 2. Compare and contrast the moral philosophy of Socrates, Plat, and Aristotle: uate the ethical theories of the Greek philosophers sine the ethical theory of Thomas Aquinas as influenced by the aforementioned Gresk philosophers; 5. White a three-paragraph comparative essay entiled "Plato vs Astlle: The Better Philosopher” hitpsicolvle neu, edu phimodibooktooUprinvindex php?id=96822 ana272, 8:12PM Module 5-virue Ethics 3. Topic 1: Virtue Ethics Defined Hi there! In this module, you will study and examine the ethical views of Socrates, Plato, and Aristotle as to how they see good and bad ‘character traits, otherwise known as good as virtue and bad as a vice, What is vitueethies? Virtue ethics is a moral philosophy that emphasizes the development of good habits of charactor and avoiding bad character traits and Vices. From this defrion, we can deduce that virtua is goad habit of character wile vice or maral weakness sits opposite Basically, vitues are the freely chosen character tats that people praise in others. People praise them because: (1) they are dificult to develop: (2) they are corective of natural deficiencies (e.g. industiousness is corrective of laziness); and (3) they are beneficial both to self and to society. Virtue ethics defines a moral person as someone who develops the virtues and unfalingly asplays them overtime ‘The ancient Greeks lst four “cardinal vitues". They are as folows: +. wisdom, 2. courage, 3. moderation, 4. justice Christian teaching has three types namely: 1. faith 2. hope, 3. charity Others suggest that vitue is associated with humanity namely: grace, mercy, forgiveness, honor, restraint, reasonableness, and solidarity, Virtue, therefore, is knowledge and can be taught. Knowledge of the Good is considered as the source of quidance in moral decision making, hitpsicolvle. neu, edu phimodibooktooUprinvindex php?id=96822 93272, 8:12PM Module 5-virue Ethics 4. Topic 2: Socrates and Plato's Moral Philosophy ‘Socrates was the teacher of Plato and it was the ltr who wrate dawn the former's teachings In the dialogue Gorgias witen by Plato, Socrates indicates that pleasure and pain fallto provide an objective standard for determining the moral rom the immoral since they do nat exist _apat from one another, wile good and evil do. In Euthyphro, Socrates pointed out that what is good has a certain independence from the him ofthe gods determination of the rightness of our actions and mores. He, therefre, believed in the existence of ebjective ethical standards though he admitted that itis not that easy to specly them, Plato advanced his theory of forms. These forms are the objectively existing immaterial ents that are the proper abject of knowledge. Everything in the material world is whats by virue ofits rosemblance to, or participation in this universal form or idea. Those unchanging independent forms are like the ideal and stable models ofthe ardinary observable abects ‘An object may be called a square oft resembles or participates inthe Form of ‘circularity’ ora square ift participates inthe Form of “squareness' Everything inthe perceptible world participates in independent and perfect forms, There is also a form for moral predicates, such as justice ‘and happiness. The highest of al forms s the form of the Good. For Plato, those who comprehend the Gooduil always do good actions. Bad ‘actions are performed out of not knowing the Good. To know the Good, nonetheless, requires an austere and intellactually meticulous way of Ire. hitpsicolvle. neu, edu phimodibooktooUprinvindex php?id=96822 ens272, 8:12PM Module 5-virue Ethics 5. Topic 3: Aristotles’ Ethics Aristotle's Ethics ‘Aistotle’s ethics can be described in three ways, namely self ealizationism, eudaimonistic, and arta. 2.4, Selfrealizationism In Aristotle's view, when someone acts in line with his nature or end (‘olos), and thus realizes his fll potential, does moral and will be happy. A "telos"is an end or purpose. ‘Aristotle argued that rational beings can discover the ‘essences’ of things and that a being's essence i its potential fulllment. The essence ‘or os’ of a human being is rationally and thus, alte of contemplation is the bes Kind of fe fr true human flourishing. Inhis Nicomachean Ethics, Arsttle said that all humans seek happiness or "well-being". Tue happiness tle to the purpose or end (tlos) ‘of human if. The essence (or tol) ofa human being that separatas and distinguishes tham as a species, is called “reason’. Reason ‘employed in achieving happiness (human telos) leads to moral vitues (e.g. courage, temperance justice, and prudence) and intellectual vitues ( ‘eg. science, a, practical and theoretical wisdom. ‘Thus, Aristotle beleves inthe excellence of philosophical contemplation and vituous actions slamming from virtuous persons. By vituous ‘actions, he means those which the person with wisdom would choose because what is good is obvious to such a person. 3.2, Eudaimonistic Ethics is the inquiry into human good, meaning the purpose of studying ethics isto make ourselves good, This human good is eudalmonia or happiness. ‘Avistolle ead that wise persons seek an end thats sell-sufclent, nal, and attainable over one's te, This end is happiness which all human beings want, the ummum bonum «the greatest good of all human ie. It's the only intringie good, the good that is pursued fr is own sake, ‘ile all other things, such as pleasure, wealth, and honor ars merely means to an end, happiness is man's ulimate goal as itis an end in itselt, Moreover, his account of eudaimenia i afferent from the hedanist and utilitarian accounts of pleasure, 2.3 Aretale Finally Aristotle's ethics is aretaic or virtue-based, Whereas act-oriented ethics is focused mainly on what we should do, virtue ethics is interested basically on what we should be, that i, the character a the sort of person we should struggle to become, Virtue as a habit Aristotle's idea of happiness should also be understood as the sense of human flourishing which is attained by the habitual practice of moral and intellectual vitues. Related to self-realization, acting inline with vitues is acting in accordance with reason. The function of a human being, accordingly consists in activites which manifest the best stales of his rational aspect, thal is, the vtuas, Moral vitue for Aristotle isthe only practical roadto effective action, The vituous person, who has good character, soes uly, judges, fight, and acts morally. Virtues and the Golden Mean. Viue refers to excellence of moral or intellectual character. As mentioned cathe, Astatle distinguishes between two kinds of vitues, namely the intellectual and the moral vues, The fst corresponds to the fully rational part ofthe eoul, the intellect, ‘and the second pertains to the part ofthe rational soul which can ‘obey reason’. Moral vitue is an expression of character, formed by habits reflecting repeated choices, hence also called the vitue of character. For Aristotle, moral virtues follow from our nature as rational sings — they ars the traits or characteristics that enable us to act according to reason. But what is acting according to reason? ‘Acting in a reasonable manner is done when we choose to and indeed act in the way that nether goes to excess nor defect. Excess and defect normally indicate a vce. Virue ies neither inthe vice if deficiency nor in the vice of excess but inthe mide ground, Thus, moral vue is the golden mean between the two less desirable extremes. Happiness and its opposite play a role inthe determination of the golden mean since we tend fo do actions that bring delight and avoid ‘actions that bring agony. The virtuous person fs brought up to find enjoyment in virtuous actions and sorrow in vices. Aristotle mentions four basic moral vtues: courage, temperance, Justice, and prudence. Courage is the golden mean between cowardice (Geficiency) ane tactless rashness (excess). The coward has to litle bravery the taclessy rash incvidual has too much, and the courageous ‘shows just the proper amount of bravery. Temperance isthe mean between gluttony (excess) and extreme frugality (deficiency). Bath hitpsiicolvle neu, edu phimodibooktooUprinvindex php?id=96822 m3272, 8:12PM Module 5-virue Ethics ‘overindulgence and denying oneself of bodily pleasures make one less happy; whereas practicing temperance makes one virtuous and fulfle. ‘This directly exomplifes the connection betwosn being happy and being vious. Justice is the vue of giving others whal they deserve, neither more nor less. What helps us to know what is just or reasonable in various circumstances m enabling us to keep away from excess and defect, isthe moral virtue called prudence or wisdom, There are some actions that do not admit a mean, and are always wrong, such as adultery, theft, and murder. Inthe same vein, no cuture considers envy, spite, dishonest, insensitivity, cruelty, arrogance, injustice, cowardice, self ‘conleredness, and the Ike tobe virtues. ‘Another intellectual vitue is called phrenesis or practical wisdom. tis moral knowledge which guides us to whats appropriate In ‘conjunction wth moral vitue. It grasps the appropriate way to respond — to feel and act — in a particular stualon. Once we have learned the proper amount of some kind of action through moral virtue and practical wisdom, then we have ‘he right prescription. Tobe vituous, therefore, isto actin accordance withthe right proscription But acting appropriately to the right prescripion should be understood in terms of practice, training or cultivation, To be virtuous, one must perform actions that habitually bring virtue, A person must practice and develop the vitue of generosity, for instance, so that acting generously becomes habitual. Moral education thus comprises imitation, internalization, and practice unt becomes normal Axisote's complete picture of @ morally virtuous man, therefore, is someone who constantly and habitually acts according to moral vitue ‘and practical wisdom, Ideally exhibiting a Mfetime of rational ving and avoldance of vice, thereby forming an ethical character, achieving solf- realization, and thus realizing happiness and human good. His comprehensive notion of moral virtue is that isa stato of charactor manifested in choice and action, resting in the golden mean, resolved by the prescription that a wise person would determine. ‘An Evaluation of the Greek Philosophers’ Ethical Theories Both Socrates and Plato advocate a positive view of man, But their assertion that human beings behave morally because they know what is ‘good and that they behave immorally because oftheir ignorance of what is good is deficient. We adhere to the theory that ignorance of te law Plato's theory of Forms is rejected by many but it teaches that there are moral ruths whose truth is independent of people's thoughts and perceptions or society's belies and customs. ‘Asistotle's concopt of vitue is more active than that of Plato's. While Plato equates virtue with mere knowledge ofthe Form ofthe Good, ‘Aistlle considers vitue not as innate ar something taught by a teacher to a student, bu that which is acquired by practice and lst by misuse Virtue, therefore, does not come naturally, ane becoming virous is an achiavement nota natural endowment ‘Arisole's ethics therefore can be deemed batter than Plato's bacause it distinguishes ‘doing righ from ‘knowing what Is right - maral ‘actions are consequences of having our moral character properly developed, not merely grasping the Good. Moreover, it encourages constantly performing moral action as it considers morality as a etme project. By teaching to avoid both the excessive and the dficant, Aristotle's moral view is more ethically practical, particular, and applicable, Ina particular setting, it identifies the mean which should be adopted and the extremes which should be avoided. ‘Aristotle could also better explain accountability and responsiblity. He does not share Socrates view that bad deeds are done simply because of one's ignorance of the Good. Instead, he believes that when we do something we know to be wrong, this involves a temporary suppression ofthat knowledge. We are thus held respOnsible for our actions. Furthermore, mistakes are anticipated in Aristotle's view and “acknowledged as learning opportunites. (On the negative side, Aristotle's doctrine of practical wisdom in determining what ls goad for someone in a particular instance opens the door tobias, prejudice, and subjectvism. Giving so much room for individual judgment, the docrine could be used to juslly one's every decison regardless of ts efects on other people and society. hitpsiicolvle neu, edu phimodibooktooUprinvindex php?id=96822 ans272, 8:12PM Module 5-virue Ethics 6. Topic 4: Thomas Aquinas’ Ethics ‘What is Thomas Aquinas’ Ethics? ‘Thomas Aquinas (1225-1274) was called the Angelic Doctor and the Prince of Scholastics who depended heavily on Aristotle in his ethical views, Like the Greek philosophers, Aquinas believes that all actions are directed towards ends and that happiness is the final end, Happiness ‘consists of activities done in accordance with vrtue but utimate happiness isnot attainable in ths life, for happiness in the present fe remains imperfect. True happiness is to be found only nthe souls of the blessed in heaven or inthe beatitude of God ‘Aquinas ethical concepts include law which he categorized as 1) Natural Law 2) Eternal Law, 3) Human Law, 4) Divine law. What is Natural Law? ‘The natural law is that aspect ofthe eternal law that is accessible to human reason, Secause mankind is part of the eternal order, there is @ Porton ofthe eternal law that relates specifically to human conduct. This s the moral law, the law. or order to which people are subject by their nature ordering them to do good and avoid ev ‘What about Human Law? “The human law refers to positve laws. Because the natural law is too broad to provide particular guidance, the human laws’ precise, positive rules of behavior are supposed to spoll out what the natural law prescribes. Moral tues are also reinforced by and culvated through these human laws. Human law inchides civil and criminal laws, though only those formulated in the light of practical reason and moral laws. Human laws that aro against natural law are not ral laws, and poople are not obliged to obey thom. Whats the Divine Law? “The divine law serves to complement the other types of laws. Ils the law of revelation disclosed through sacred texts or scriptures andthe Church which is aso directed toward man's nal ené. Though concemed also with external aspects of conduct, the civine law is more focused ‘on how a man can be inwardly holy and eventually alain salvation hitpsiicolvle neu, edu phimodibooktooUprinvindex php?id=96822 ona272, 8:12PM Module 5-virue Ethics 7. Topic 5: An Analysis of Thomistic Ethics (One of Aquinas’ accomplishments in Ethics is being able to mention, as much ae possible al ofthe things that matter n the ethical evaluation ‘of actions, He holds that action, whether good or bad, stl is in the interior act of the wil, inthe external badly act, inthe very nature ofthe act, and even ins consequences. Moreover he avers that whal matters in moray isnot only what ane actually dovs but also his intention in doing the act. Being elavely complex but generally sensible, Thamistic ethics does no fall inta jut one neat contemporary category of moral theory. By not giving emphasis on the result of actions in his so-called fe tures of actions, we can say that he is more ofa deontologist or Kantian than a utara. Though his basi tenet that actions must be directed to wnat is good somehow relates his theory to utltaianism and ‘consequentialism in general. By advocating the role played by virtues in morally, Aquinas, tke Aristotle, Is a vite ethcist. But while Aquinas is in many ways Aristotelian, he rejects the belief normally ascribed to Aristotle that there areno universally tue general principles of morally. ‘Aquinas’ doctrine of natural law catogorcalyciscards wholesale paricularism, Because of his notion of natural law, ws can say that Aquinas is definitely against some contemporary moral philosophies. His daczine is incompatible with nihilism or the view that denies the existence of values. It is also iteconcilable with relativism and corventonalism which state that values are complataly relative to one's culture or determined completely by more convention. Because Aquinas boloves that some basic Principles about morality are infact knowable by ll, he is thus against absolute skeplcism about value “Thomistic ethics is comparatively applicable. His specific prescriptions to do good, avoid evi, pursue knowledge, and live at peace with our neighbors suggest, for instance, that governments should uphold scientific and technological endeavors that intend fo produce advantageous ‘outcomes. On the other hand, the theory recommends that no institutions should advocate the production of weapons of mass destruction or the _abuso of human boings by othor. hitpsiicolvle neu, edu phimodibooktooUprinvindex php?id=96822 son272, 8:12PM Module 5-virue Ethics 8. Quiz #5 - Virtue ethics Click hereto access quiz #6 hitpsiicolvle neu, edu phimodibooktooUprinvindex php?id=96822 nna272, 8:12PM Module 5-virue Ethics 9. Assignment #5 ick hereto access your No 5 assignment hitpsiicolvle neu, edu phimodibooktooUprinvindex php?id=96822 ra272, 8:12PM Module 5-virue Ethics 10. Forum 5 - Module 5 Click here to access yaur forum act htpsicolvle. neu, edu phimodibooktooUprinvindex php?id=96822 sa