Developing Ethics: My Moral Journey

MEMBER 1:
INTRODUCTION
If there is one thing that I’ve learned about being good that I would like to share with you head on is that it is
not a switch that you could just turn on and off whenever or wherever you want to. Goodness is a stage that comes
naturally through our interaction with the world, i.e. how we see the world and how the world presents itself to us.
Thus, it is not an only an individual and single task but a journey that we need to travel with friends and company that
we meet along the way.

MODULE LESSON
Ethics is the quest for the good and we define the good as happiness-in-rational-activity. Meaning, this could not be
attained if we let ourselves be enslaved by recklessness and emotion. This good life is possible to attain in a life of
virtuous activities together with friends. To help us understand this better, we will be needing the help of two thinkers:
Aristotle and Lawrence Kohlberg.

MEMBER 2:
I. Aristotle
Aristotle is an ancient Greek philosopher who theorized about the way we develop our moral selves. Aristotle tells us
that the good life is a rational activity with virtue. It is focused on asking ourselves the question, “How to make my life
good/fulfilling?” The good for Aristotle is a state wherein we feel that we are complete, enough or a life that is
fulfilling.

Achieving the good life, for Aristotle, is done in three stages which are as follows:

Mature,
Immature Maturing
Rational
Self Self
Person

The Immature Self is someone who acts on impulse and feelings and opposes all kinds of guidance towards morality.
The Maturing Self is obedient to moral guidance and has a sense of honor. He follows the moral virtues.
The Mature, Rational person is someone who chooses his own goals, values and seeks wisdom.

But, there is a catch here, being on a higher stage of moral development at one point in time is not an assurance that
one could not degenerate into a lower stage. You should always be on your toes by not being complacent on your
moral status but always strive hard to be consistent in developing your moral stage.

MEMBER 3:

II. Lawrence Kohlberg

Lawrence Kohlberg’s idea of the stages of moral development could be understood as a process through which we
develop proper attitudes and behaviors toward other people in society, based on social and cultural norms, rules and
laws. Before we proceed, we must understand how Kohlberg differentiates morals and values.

Simply put, Kohlberg defines morals as society’s way of telling right from wrong while values are a more individual
way of identifying and judging right from wrong.

He believed that moral growth occurs through interaction with one’s environment, and progresses through defined
stages:

MEMBER 4 AND 5:

Level Stage Definition

Based on avoiding punishment, a
focus on the consequences of
Obedience and Punishment
actions rather than intentions; an
Pre-Conventional intrinsic deference to authority

The “right” behaviors are those that

Individualism and exchange are in best interest of oneself; tit for
tat mentality.

“Good boy/ Good girl” attitude, sees

Interpersonal relationships
Conventional
Authority and Social Order
individuals as filling social roles.
Law and order as highest ideals,
social obedience is a must to
maintaining a functional society

Begin to learn other’s have different

Social Contract
Post-Conventional
Universal Principles
values; realization that law is
contingent on culture
Develop internal moral principles;
individual begins to obey these
above the law

Furthermore, Kohlberg states that moving through the stages is not a product of maturity and that new forms of
thinking and the movement through stages cannot be taught.

Development through stages is created from our own thinking about moral problems. Social experiences promote
development, but they do so by stimulating our mental processes. Discussions and debates with others question and
challenge our views and we are therefore motivated to come up with new, more comprehensive positions.
MEMBER 6:
DISCOVERING ETHICS: “My Way to Virtue”
INTRODUCTION
The secret to a happy life is when our thoughts and actions are aligned. However, seldom do we find
ourselves in a conundrum where what we intend to do and what we exactly did are not aligned. Happiness is not only
just the balancing of those factors but also creating a harmony with our inclinations that they might neither be
excessive nor deficient.

MODULE LESSON
What is judged to be good are actions. But these are actions that are done voluntarily or out of your own
freedom and knowledge of what you are doing. And if you act upon these chosen actions, this is what makes your
character. As the saying goes, “you are, what you do.” Hence, a consistent state of character is what you call virtue.
For Aristotle, Virtue involves striking a mean between extremes of action and passion or what he calls “vices”.
Excess is having too much of something. While deficiency, on the other hand, is having to little of something. To
strike the mean is not mediocrity but attainment of harmony and balance.

MEMBER 7 AND 8:

Deficiency VIRTUE Excess

Cowardice COURAGE Rashness

Self-indulgent TEMPERANCE Anhedonic

(drunken, glutton, (healthy moderation) (incapable of
promiscuous) enjoying pleasure)

Cheapness GENEROSITY Wastefulness

Self-Shame, Servility PROPER PRIDE Arrogance, Vanity

(low self-esteem) (& high ambition) (bloated self-esteem)

covetous, dominator FAIR-MINDEDNESS Altruistic