VIRTUE ETHICS

INVITATION

How does the ethical theory based on virtue of Aristotle influence and ditter from thot
einics
of
St. Thomas Aquinase In this lesson, we intend to demonstrate virtue adopted in the
as
Greek antiquity, particularly by Aristotle, and in the medieval period espoused by St. Thomar
Aquinas. The first part of this lesson elaborates Aristotle's virtue theory
which consists of the magin
ot habif and happiness as seen from a teleological vieW. Ihe
Topics neXI Dart eXplicates the
Cnistian perspective of virtue ethics. The discussion contains St. Thomas notion of the natura
aw, its metaphysical tenets and the ultimate happiness.

LEARNING COMPETENCIES

Describe virtue ethics.

Know the virtue-based moral theory of Aristotle and St. Thomas Aquinas.
Differentiate the Aristotelian notion of the end from
the Thomistic.

What makes a good person good? This may be a simple question but a question it is
certainly,
that could not be answered simplistically. Virtue ethics addresses this
question by looking
primarily into the goodness of the person before accOunting the good that a
person does. It
from the being that the doing is understood to contain goodness. Since
goodness flows from the
of a good person, nothing good happens randomly or
integrity
accidentally.When we think od

goodness, must have the qualities of consistency,prudence,

it
femperance, and moreso,
hope and love. Whether or not these qualities are infused in or acquired by the person, faith.
they
must be developed soo that one can become the kind of person that he or she should
be.f
is the objective of this lesson fo falk more abouf a moral theory that is
anchored on the kind o
person one should strive to develop.

Ethics: The Art of Doing Good

 the excellence of human virtuesare pertected
and promoted in different domains. With the
VIRTUE ETHICS human
city-state as the locus of developing
behavior, a good citizen of Greece expected
is

This moral doctrine considers excellence be of

fo be wise and cOurageous in order to
terms of performance. What
orgoodness
in
greater service to the the other
city-state. On
measured when something or
Is
and moral
isgood hand, the display of intellectual
comeone performs or functions well. A good virtues advanced by the Greeks is sustained
car a vehicle that can run long distance and
by a faithful believer within a religion
is for the
for hours without overheating.
continuoUsly
greater gloryof God and His people.
Another, an
excellent feacher is that one
who teaches well enough, or anything to that
effect. Any activity that is good reflect the
doing of things in an excellent way. In human ARISTOTELIANVIRTUE ETHICS
life,
ethics puts prime importance on
virtue

the actualization or perfection of human

virtue-based ethics
excellence. As the name of this ethical theory Aristotle's
virtue ethics focuses on the virtues teleological
and eudaimonistic asserting that
Suggests, fo
human beings have the natural inclinafion
thatgive rise fo agood life. A good life and the
pursue an endwhich is happiness. underscores
lf
manner by whichit is lived, and exemplification
of moral or practica
of the virfues are basic issues addressed by this the development
the wise man or the
ethical principle. reasoning exemplified by
students are
phronimos. In Aristotle's society,
moral knowledge and skils
Further,a virfue-based morality defines trained to acquire
for an efficient role in publiC
the extenf of excellence performed by an in preparation
and fherefore
individual and as to where that individual is office. The teachers in school, ensure the
social and political institutions,
expected fo function wel. This implies that the to their young
does not reflect cultivation of moral disposition
being unable to do well are not taught with
bad citizens. Children juUst
excellence but a vice. Unlike the vices or
what is good; they are well brought up fo
habitual activities, human virtues are good
are own or internalize the good by imitating and
behavior that are repetitively done, and
of model persons. In doing
to one's learning the virtues
therefore developed as integral
indicate so, children will become virtuous men
or the
action.Viewed as excellence, virtues of good
phronimos who have the knowledge
human activities that have been developed for
and the activity.
a community. This same community life practical ability political
within the character trait of
the Virtue, therefore, reflects
is the motivating factor that empowers wise man who
falents and the phronimos the practically
individual to enhance his or her the ends for
a level of excellence comes does not only desire good himself
skills. Achieving
individual possessing but also for humanity.
about an exemplary
certain virtues.
Aristotle out
sets two realms Oof
thinkers espoUsed a human affairs influenced by virtue, namely
Two known great
ancient the intellectual realm as evidence by the
virtue-based moral system: Aristotle of
the Middle education of young citizens, and the socio-
Greece and St. Thomas Aquinas
in

citizen like Aristotle advances political realm where such education happens
Ages. A Greek and which also becomes the direction or
and of human
the excellence of thought
as a manifestation of vituous purpose of the first realm. The realms reassure
character
Thomas Aquinas the honing of the twofold virtues essential to
life, while a
believer like St.

virtuous in faithful obediencce human excellence: the degree of wisdom that

locates living
authority, thus, essentially one possesses is marked by the excellence
to religious
in God's terms. Further, in intellectual virtues, and the courageous
and ultimately

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 behavior, by the excellernce in moral virtues
Aristotle refers this intellectual virtue, phronesis VIRTUE AS HABIT
which "presupposes and rests upon the moral
virtues; thelatter set the goodends to which the or acquired
Virtue is either
natura
forrner figures out fhe right mneans" (see Bradley.
Either case, the
habit of virtue entails the
46).Indeed, good disposition or habit causes or the learnina
e ofrnafion of virtue while the opposite
maximizing of any pofenfials
for fhe affainment of end
results to vicious behaviors.Moral education or of skills necessary
foWard morally correct
ethical instruction is the key to fostering good The advancemenf
ends connotes a proper oflenfation of an
nabits (virtues) while discouraging bad
habits
the frue ends. If is not the
(vices) to such extent that "the morally good agent pursuing
the end that is more important
ends or true first principles are inculcated and attainment of
which the end is persistently
but the process by
protected by virtue and destroyed by vice" as habit shows an attitude
(Bradley, 147). longed for. Virtue
the right means on the
that upholds
directly
way to the right ends. As an attitude, this habit

through moral
education goes
cultivated
of the moral
beyond any conscious intenfion
TELOS
orientation naturally flows
agent. The proper
from the agent
who has aready achieved
"End" is the equivalent for an advanced level of moral disposition
English
of education and
the Latin term Telos. For Aristotle, any agent developed through years of virtue
naturally desires an end. By an end,
for I
experience. In this case,
characterisfic

Can mean a product which the agent seeks as habit are desires, wishes, wants or pleasures
to make or an action that
fo be done
is directed toward good ends. Such ends of
For instance, when one the agent's ordered habits reflective of the
is
or accomplished.
phronesis or morally good of
order fo habits
get good virtue of
aspires to excel in class
in
man.
grades, the excellent
class pertormance Is
the phronimos, the practically wise
done while the good grades serve
something
philosophy, the doctrine
as the product. Arising from this teleological In Aristotle's

pracfical redSOn
is
of the mean describes the development of
character of moral agenf's
fo think about and to make
a choice as to how the habit. This doctrine finds the proper place
an end is not of human excellence or performance of the
the end is attained. However, extremes of
by goodness. Whereas the
virtues in between vicious
USUally characterized and
what is too much (excessive)
ends, of whatis
a morally good agent wishes for good On
the bad ends. less (deficient). In this sense, a morallyvirtuoUs
a morally bad agent wants herself
of the latter individual finds himself or micway
a positive note, the experience
indicative of a between the vice excess and the vice of
of
may not be intentional but and a thoughtful person
a challenge deficiency. For instance,
strugglein moral deliberation nor degrading
is that one who is not boasting
to improve such ends.
or herself. Thoughtfulness then
is
in
himself
of excess) and
befween boastfulness (vice
of Another
deficiency).
self-degradation (vice of money.
is wise spender
the
example
as a virtue is midway between
Valuing money and almost
foo much spending (excessive)
Any wise
not spending at all (deficient). to thos
reacts
spender of money strongly thing
who waste money on unnecessary 1o it
keep
and to those who unreasonably
even when badly needed
necessarythings or

62Ethics:The Art of Doing Good

 can hardly be a virtuous as mord
With
this,
this,
the
there Undeniably, human persons nai
individua ne OSne has not learned agents differ in their ends to such extent
ends are dependent on the agent
indiv
to
the
gttitude appropriately respond to s pieu
that demand prudence or in the pursuit
tain situations Aristotleexplains the differences
certa
on his or her part. f in any case for certain ends in the light of the agent's
carefulness
aniindividual
has tne bad habit, thus, tending moral disposition or the lack of it. What gives
an the
the excess or deficiency, he or she in
pleasure the virtuoUS man
to naturally is

toward man
n suffers from
that vicious character trait. genuinely true end
to which the vicious

Aristotle further asserts

finds insignificant.
that
without
that there can hardly be happiness
and so on.
Virtue e.g. wisdom, prudence
HAPPINESS AS VIRTUE

As already pointed out, being virtuous ST. THOMAS ON NATURAL LAW

means seeking for good ends. Anything good
makes humans happy. Aristotle calls this good law
St. teaching on natural
Thomas
which men naturally seek and aim for of law. St.
asS
is under the overarching questions
happiness or in Greek, eudaimonia classifications about the
law,
Thomas has six of
each either characterized by the capacity to
is

With a hedonist orientation, Aristotle believes or

human reason to know, by its applicability

in a happiness that
pursued with pleasure.
is
or to particular historical
human life in general
Pleasure or happiness is the end-goal of situations, or divine
revelation. The following
deliberate act that a human person the eternal
any are main divisions of the law: "(1)
engages. Nonetheless, this sort of pleasure law, which the norm whereby God governs
is

is not characterized by momentariness as most of which is unknowable by

it refers Ine universe,
experienced by lower beings. Rather, finite human minds; (2) natural law, which is
to a lasting enjoyment or happiness taken that aspect of the eternal law that is knowable
those and applicable to
pleasure by higher beings, particularly by finite human minds
of
endowed with the capacity finding pleasure
human life... 'an intellect size bit of reality':
values. A philosopher,
in advancing the higher law, which is how human minds
numan
it pleasurable to deal with general principles of natural
law in
forinstance, finds apply the
intellectual matters.
Such pleasure does not historical situafions; (4) divine law,
we paiCUidr
happen immediately and easily. For all
that aspect of the eternal law that is
entails alifelong Wcn is
minds by God through
known to human
know, studying philosophy
and painstaking journey toward the
truth and de (5) the Old Law, which
is

Not everyone shares this the samesoIcal

that
revelafion;
of divine law made known by Gobd
the good. aspect
ACCordingly, thr to the Jewish
pleasure of the philosophers. on one Ogn
pre-Christian revelation
are classified as fwo things: and the New Law, which is that
pleasures of the one
people; (6)
hand, depends
it
on the capacity Or law made known by Christ to
on the other, on the degree ofspeCT
divine
enjoying, and
eCnurchin (Novak,of43). Although it can be
Rational beings,
the value being promoted. terms the Law itself, natural
pleasures while sCOvered
like human enjoy higher without the said Law
beings,
the beings moved by lower faculties
of the W
CannoT proceed
law (natural law) proceeds from
appetites,
in the case of animals,enjoy lower
Kind orne
the mind of man while the other kind (eternal
Certain Cases, human beings
pleasures. In
aw,
from the mind of God.
who heed to their appetitivetendencies over
their rationality wll experience
the samelower
the animals.
pleasures as that of

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 ot iaw, anyone thei
according to the spirif
able fo recognize the ough
undeniably
is goodfre
THENATURAL AND ITS TENETS bad. Fundamental
in this Competernce

share in the principle

of law that is to do1o
the Thomistic the natural avoid evil-the habit of, whatisrefe
In tradition and to
refers to any innate human inclinations
fo as, synderesis.
pertaining to one's life be it physical or moral.
Physically, we are naturally promote
inclined to

lifehaving the drive to continue on living

HAPPINESS AS CONSTITUTIVE
DF
despite its odds. However, we do not simply
VIRTUES
on to MORAL AND CARDINAL
settle securing our earthly life. integral
end
this endeavor
with God. This is
is to deepen our relationship
to say that St. Thomas' mora pursued
The ultimate
by humnan beings
or beatifude
or
is
good that
referred to .
thinking emphasizes that it is human nature happiness (felicitas) (beatitudo
to desire for his or her ultimate end in God. or peace (pax) (see Bradley: 395-396).Fors
We share this same nature and destiny with Thomas, the ultimate happiness i5 other-wodiy
other human beings. With this natural desire and of divine nature, extending Aristoti
God comes the supernatural agency that
for ideal of happiness by locafing its ultimate
ascertains this longing. Thus, this natural in man the afterlite. The happiness thot
condition in

that seeks fulfillment in God finds its fulfillment to happen in this life is forSt
Aristotle asserts

through the supernatural agent who is God Thomas beatitudo impertecta. The ulfimata
Himself. happiness or beafitudo perfecta, St. Thomq
believes, Can never be pertectly actualized
From theabove, thenaturalcoresponds by human beings yet achieved by the grace
to the human will as a nature (voluntas ut of God. Human's ulfimate end as envisioned
to far
natura) consisting of inherent inclinations by St. Thomas is something beyond this

attaining the end. Our acts of will or volifion life: supernatural.

it is This
inclusion of divine
arise from our natural desire for
the uifimafe assistance does not run Contrary to human
end. The Thomistic metaphysical tenefs include in the overall achievement of the
rationality
and distinguish the following: (1) the nature ultimate end. Rather, both activities connote

proportionate to the end in question (2 the a cooperation leading toward a happy lifeas
natural inclination of the form; and (3 Tne promised hereafter, the human activity being
operations that may or may not actually 1ollow instrumentalto the divine activity.
upon the natural inclination (see Bradley, 324).
Because of its supernatural character
doctrine of naturallaw, ST. Ihomas
In this happiness in Thomistic ethics is nof only
puts the human person, particularly numan achieved through thevirtues naturally acquired
as
action,as the center of moral inguiry insorar by humans. Otherwise, human beings would
this person has the natural capacity to discen end up living under the illusion of imperfect
and will for the good end. The intellectual happiness. Ultimate happiness essentially
-
sOurce of the natural law played by practical requires the virtues of faith, hope and lovethat
reason or prudentia- is able to discem whata empower human action to intend and freely

true end is, from which the appetitive power choose the perfect happiness as its ultimate
of the will freely chooses. St. Thomas connects end. Moral or intellectual virtues should be
thelaw's being natural to our intellect's naturalfounded on the theological virtues in orderf1O
power to share in this law. And since this law participate in the law of God. is through ths It

is instilled in us, can be known naturally.

it
with God that perfect happiness comes
We are naturally competent to participate union about.
in the spirit of the law. Not all of
us may have
the high competence to render judgement
or specifically, renderingg judgement

oEthics:The Art of Doing Good

 DISCUSSIONQUESTION:

1. Do you thinkthat bad moral disposition

could easily be corected into becoming good moral
disposition? and defend your answer.
Explain
2. The possessionot ight desires and habits marks the vitues as represented by a wise man, In
vices are inordinate pleasures pursued by fools. What are someexamples supporting
contrast,
this?

3. What are the similarities and differences between Aristotle's and St. Thomas' virtue-ethics

AUGUSTINIAN DISCUSSION:

St. AugUstine the imperfect happiness attained by human efforts in the Cify of
situates
Man while fhe perfect happiness attained by God's arace, in the City of God. The former cify is
characterized as temporal fueled by the cupiditas or a "'self-centered love of things fhat can be
lost against one's will, making one not only unhappy but unwillingly unhappy" while fhe latfer is

eternal reflecting the caritas or selfless love whereby the true good or the best and ulfimate end
desired by humans is found. As St. Augustine remarks: "There we shall rest and see, we shall see
and love, we shall love and praise. Behold what will be atthe end without end. For what other
end do we have, if not to reach the kingdom which has no ende"

CASE STUDY:

A woman isyears old, happily married to a financially secure husband, and

forty-five
holds a part-time job. She already a mother, with
is
a
twenty-one year old daughter and a
fourteen year old son with attention-deficit disorder that requires her to "stay on about im"
chores, hormework, etc. She is in excellent health and will most lkely have a healthy baby,
despite her age, and could quit her job without repercussions.
This
pregnancy was certainly an
accident (a "change of life ") and she is considering having an abortion primarily because of
the impact it will have on her existing children, as well as her own doubts about being a sixty-plus
year old mother to a teenager.

this situation from Aristotle's doctrine of the mean.

Analyze

Adopted from "Eric M. Rovie's Abortion: Approaches from Virtue" accessed in https://
KUscholarworks.ku.edu/bitstream/handle/1808/9499/Auslegung.v25.n02.137-1 50.
pdf;sequence=l

Recollect Educational Apostolate in the Philippines (REAP)

 Ived were thematically
ne SUMMARY
nature of good living and the manner by which
the thoughts of
Aristotle and
gOOd life has t
st. Thomas ACu
argued in reference to
he discussionconsidered the specificcontexts where virtue
is
pertormed Beina
cticed virtue
nc g
reek whose life was anchored on the promotion of the polis.airds. St,
displayed through living a happy life in worldly Thom
naselence
t iearnwniie,
identified
his life of virtue in a God-centered
communitya munity thot r
SOught inspiration of what a good and hapDy life is in God. This lesson subsianliated certainin
ransifion points from Aristotelian theologicdl etnics.
teleoloaical ethics to Thomistic

aDIT 5 Something that a person does often

KEY TERMS
in a regular and repeated way.

Happiness it is what human beings naturally seek.

Teleology it a study of the end

is
or goal.

Metaphysics -it is a study beyond what is physical; it is all about franscerndence,

Virtue Ethics - a kind it is of Ethics which asserts that human beings have the natural inclination
to pursue an end which is
happiness.

Prudence -
one of the Cardinal virtues that pertains
it is
to the ability to govern and
discipline
oneself by the use of reason or careful
good judgment.

Temperance -
one of the Cardinal virtues
it is that pertains to the practice of always controlling
the actions, thoughts, or feelings.

Faithit one of the Theological virtues

is that pertains to the strong belief or trust
most especially on God. in someone,

Hope - is one of the Theological virtues that pertains to wishing for

it

to happen or
someone to be with and believing that will happen and be true even somethingit

or sees it. though no one knows

Love it is one of the Theological vitues that is also God himself.

Virtue these are a set of morally good behaviors or characters.

Moral Agent it is the doer of the acfion and whose

morality.
actions are always in accordance i
Pleasure it is an - activity fhat is done for
enjoyment purposes; a state of nent
or satisfaction. happiness, enjoy

o2Ethics: The Artof Doing Good