Virtue ethics

Virtue ethics (or aretaic ethics /ˌærəˈteɪ.ɪk/, from Greek ἀρετή (arete)) are normative ethical theories which emphasize virtues of mind,character and sense of honesty. Virtue ethicists discuss the nature and definition of virtues and other related problems which focuses on the consequences of action . These include how virtues are acquired, how they are applied in various real life contexts, and whether they are rooted in a universal human nature or in a plurality of cultures.A virtue such as honesty or generosity is not just a tendency to do what is honest or generous, nor is it to be helpfully specified as a “desirable” or “morally valuable” character trait. It is, indeed a character trait—that is, a disposition which is well entrenched in its possessor, something that, as we say “goes all the way down”, unlike a habit such as being a tea-drinker—but the disposition in question, far from being a single track disposition to do honest actions, or even honest actions for certain reasons, is multi-track. It is concerned with many other actions as well, with emotions and emotional reactions, choices, values, desires, perceptions, attitudes, interests, expectations and sensibilities. To possess a virtue is to be a certain sort of person with a certain complex mindset. (Hence the extreme recklessness of attributing a virtue on the basis of a single action.) Catholicism portal Virtue ethics (or aretaic ethics /ˌærəˈteɪ.ɪk/, from Greek ἀρετή (arete)) are normative ethical theories which emphasize virtues of mind,character and sense of honesty. Virtue ethicists discuss the nature and definition of virtues and other related problems which focuses on the consequences of action . These include how virtues are acquired, how they are applied in various real life contexts, and whether they are rooted in a universal human nature or in a plurality of cultures. The western tradition's key concepts derive from ancient Greek philosophy. These theories include arete (excellence or virtue), phronesis (practical or moral wisdom), and eudaimonia (flourishing). A virtue is generally agreed to be a character trait, such as a habitual action or settled sentiment. Specifically, a virtue is a positive trait that makes its possessor a good human being. A virtue is thus to be distinguished from single actions or feelings. Rosalind Hursthouse says: Practical wisdom is an acquired trait that enables its possessor to identify the thing to do in any given situation. Unlike theoretical wisdom, practical reason results in action or decision. As John McDowell puts it, practical wisdom involves a 'perceptual sensitivity' to what a situation requires. Eudaimonia (εὐδαιμονία) is a state variously translated from Greek as 'well-being', 'happiness', 'blessedness', and in the context of virtue ethics, 'human flourishing'. Eudaimonia in this sense is not a subjective, but an objective, state. It characterizes the well-lived life. According to Aristotle, the most prominent exponent of eudaimonia in the Western philosophical tradition, eudaimonia is the proper goal of human life. It consists of exercising the characteristic human quality—reason—as the soul's most proper and nourishing activity. In his Nicomachean Ethics, Aristotle, like Plato before him, argued that the pursuit of eudaimonia is an 'activity of the soul in accordance with perfect virtue', which further could only properly be exercised in the characteristic human community—the polis or city-state. Although eudaimonia was first popularized by Aristotle, it now belongs to the tradition of virtue theories generally. For the virtue theorist, eudaimonia describes that state achieved by the person who lives the proper human life, an outcome that can be reached by practicing the virtues. A virtue is a habit or quality that allows the bearer to succeed at his, her, or its purpose. The virtue of a knife, for example, is sharpness; among the virtues of a racehorse is speed. Thus, to identify the virtues for human beings, one must have an account of what the human purpose is. Like much of the Western tradition, virtue theory seems to have originated in ancient Greek philosophy. Virtue ethics began with Socrates, and was subsequently developed further by Plato, Aristotle, and the Stoics. Virtue ethics refers to a collection of normative ethical philosophies that place an emphasis on being rather than doing. Another way to say this is that in virtue ethics, morality stems from the identity or character of the individual, rather than being a reflection of the actions (or consequences thereof) of the individual. Today, there is debate among various adherents of virtue ethics concerning what specific virtues are morally praiseworthy. However, most theorists agree that morality comes as a result of intrinsic virtues. Intrinsic virtues are the common link that unites the disparate normative philosophies into the field known as virtue ethics. Plato and Aristotle's treatment of virtues are not the same. Plato believes virtue is effectively an end to be sought, for which a friend might be a useful means. Aristotle states that the virtues function more as means to safeguard human relations, particularly authentic friendship, without which one's quest for happiness is frustrated. Discussion of what were known as the Four Cardinal Virtues – wisdom, justice, fortitude, and temperance – can be found in Plato's Republic. The virtues also figure prominently in Aristotle's moral theory (see below). Virtue theory was inserted into the study of history by moralistic historians such as Livy, Plutarch, and Tacitus. The Greek idea of the virtues was passed on in Roman philosophy through Cicero and later incorporated into Christian moral theology by St. Ambrose of Milan. During the scholastic period, the most comprehensive consideration of the virtues from a theological perspective was provided by St. Thomas Aquinas in his Summa Theologiae and his Commentaries on the Nicomachean Ethics.