Finals I: Virtue Ethics Introduction What makes virtue ethics different from the other ethical frameworks is that it is anchored on the character of the individual. By this, it should be understood that the application or the practice of the model is not based on the knowledge of the framework per se but on the character of the individual. Someone does or reacts in a particular manner because it is his or her character reacting in that manner. The person who has the habit of practicing kindness is most likely to display the virtue when it is called for. It is unlikely that he or she will react violently even if his or her situation may necessitate it. Being kind has become part of the character of the person. Kindness or virtues for that matter are then products of a long process of forming a habit of practicing what is ethical or what is upright and continuously correcting oneself in the process. By saying this, the natural implication is that virtues are not acquired overnight or instantaneously. No book will be as effective in teaching virtues as helping a child practice them constantly. The framework reminds us about the importance of educating or forming character as early as possible and more specifically among children so that by the time they reach the age of reason, they must have imbibed in them the virtue necessary to live ethically, doing what promotes the good and acceptable to the rational mind. Learning Outcomes 1. Explain the role of Virtue Ethics in moral experience; 2. Articulate the virtue ethics; and 3. Criticize virtue ethics. Activating Prior Knowledge In a small group share your idea about the following: We are now in a total lockdown. Observing Enhance Community Quarantine. We practically stay home with my own family. For other adults and women and children down the poverty line most specially. There is not much food left.. How can you apportion food for some people to survive while waiting for food stuffs to be distributed in your barangay? (Share it!) 15 minutes. Presentation of Contents Arete (Virtue) as Moral Excellence Values can be good or bad. The good values are virtues and the bad ones are vices. Since virtue has the ability to bring positive changes and enhance the quality of life, it is power in itself. It is power as disposition or state. This power is a means to attain excellence or human excellence, “the ability to function according to reason and to perform an activity well or excellently” (Bulaong Jr. et al, 2018). It can be achieved by developing the good values. Hence, the role of human reason is vital in the discernment in which manner power has to be used. Individuals do not become virtuous overnight. The power to attain excellence is nourished by the moral character of a person as a result of practicing the virtue. If virtue or the manner of doing things excellently is achievable only by training oneself or by constant practice, virtue must be something which individuals must strive for. They must constantly make the habit of practicing them in their day-to-day existence, constantly doing what is good and correcting oneself if one falls short in its practice. In the same vein of idea, virtue cannot be the result of a single act. The act of honesty is considered virtue if it is done not once, not twice but when it has become part of one’s character. Virtue as the Golden Mean (Nicomachean Ethics) It is not clear whether it is Aristotelian or written by Aristotle himself but it is clearly dedicated to his son Nichomea. The concept of virtue is explained by the golden mean (mesotes or measurement). It is a means by which the human person is acting in measured way being rational. The question therefore to be asked is “where can I find excellence?”. The answer is found in the mean or moderation. Example, the lack of love is hatred or indifference. And excessive love is obsession as illustrated below: Lack The Mean Excess Hate/indifference Love Obsession The mean is in the middle. It signifies how strong you are to withstand tension between the lack of and excess of love. It is the test to the moral character of an individual. Aristotle is concerned about achieving the appropriate action which is neither deficient nor excessive. Virtue is found in the middle or intermediary between extremes. It is the application of the right amount of passion or feelings and the exercise of one’s ability to do a particular act. It follows that in themselves, feelings and passions are neither good nor bad. It is in the manner of applying them that the wrongness or rightness of the act is manifested. It is alright for instance to be angry when it is reasonable but it is not right to be angry beyond what is required by the situation that triggered it. Another question that must be settled here is the question of how to judge the mesotes or the middle. Does it depend on the individual? According to Aristotle, the mean or mesotes does not depend on the person because it is different from one person to another. Otherwise, the person will be accused of relativism or subjectivism. Rather, the mesotes depends on the situation. It requires a serious consideration and examination or the situation. It is the situation that will determine where mesotes is found or what is the mesotes for a particular situation. Again, reason will be important in order to appropriately assess any given situation, thereby appropriately judging as well where mesotes is to be found. Another idea that needs special consideration about virtue ethics is that it is the counterpart of Duty Ethics. Where duty ethics is the power to live virtuously in accordance with what is right in terms of obligation and duties. Morality in virtue ethics is procedural and process. Duty ethics is based on what is right and what is wrong which is based on laws and duties. If you do it, you are doing the right thing. Virtue ethics is different. What you set is human excellence. Virtue implies that you do something more than doing what is right. Virtue is doing not only following rules and therefore, it is not enough to be right (following rules) but looking for excellence. As cited by Professor Bitanga, religion is asymmetrical; it is always giving more to the other. In the same manner, the way in which you treat someone in a relationship characterized by respect and recognition of the importance of the other, you always think in terms of the maximum that you can offer the other person and not simply in accordance to what is dutiful. Also, moderation is not the same as the mean. Moderation in the sense of the middle does not apply to all situations. For example, in the use of shabu, moderation or the middle is not applicable. We cannot say that moderately using the drug is the best way. It is simply not applicable since using it in any manner is unacceptable. Virtue as the power to stay within the mean calls for reason. Aristotle’s discussion ultimately leads us to the definition of moral virtue which is the “state of character concerned with choice, lying in a mean and determined by a rational principle.” Conclusion Moral virtue is First, the condition arrived at by a person who has a character identified out of the habitual exercise of particular actions. One’s character is the result of continuous preference for the good. Second, in moral virtue, the action done is chosen because it is the middle. The middle does not fall short or is excessive of the proper proportion by which feelings or passion should be expressed. Aristotle adds that the middle or mesotes does not totally depend on what the person perceives as the middle because it would imply that he adheres to relativism. But the middle depends on the situation and the circumstance of the individual. It is the situation that identifies the proper way of dispensing feelings and passions. Third, the proper identification of the middle is through the practical wisdom or rational faculty. The virtuous person has learned from experience and has therefore learned to know the proper way of carrying out feelings, passions and actions. It means further that habit is not simply the result of repetitive and mechanical action but is also the product of the constant application of reason on one’s actions. It must be said further that not all feelings and passions have a middle point. When a mean is sought, it is the context that can identify the good act in a situation. As a conclusion, for Aristotle, being superfluous with regard to expression of virtue is no longer ethical, one has gone beyond the middle. This has some practical consequences to Filipino having the inclination of using superlative expression such as “sobra,” “super,” etc. in their description of certain acts that they usually consider as virtuous. Aristotle’s perspective on virtue can clarify better the Filipino understanding what virtue means. Below is a list of virtues. The list will be helpful for you students, to assess how much you have given to them. It will encourage them to give it a try or strengthen them for better commitment and stronger stance. - Honesty - Humility - Punctuality - Patience - Benevolence - Temperance - Courage - Prudence Discipline - Righteousness - Courage - Wisdom - Chastity - Integrity - Resilience - Fortitude - Faith Love - Charity - Obedience - Commitment - Religiosity - Knowledge - Prayerfulness - Piety Mindfulness - Patriotism - Impartiality Assessment Identify the lack or excess of the following mesotes. Lack Mesotes Excess Punctuality Integrity Commitment Knowledge Humility Charity Discipline Love Religiousity Righteousness Obedience Reflection What are the usual tendencies or moments that I either lack or excess of something? In what way or ways must I overcome these weaknesses?
