VIRTUE

1. VIRTUE And VICE

2. Virtues are thought to be closely connected with our moral characters. They are the sorts of dispositions we have towards our emotions and desires, such as, self-control in regard to pleasures and passions, fear, and anger. They also concern proper social relations, that is, questions of fairness, honesty, and respect.

3. Traditionally, there are thought to be 4 cardinal (or key) virtues: Temperance self-control of pleasures. courage self-abnegation and control of fear. fairness or justice giving others what is their due. prudence or wisdom good moral decision making.

4. we are only concerned here with the first three, which are true character virtues. Wisdom is an intellectual ability that will be dealt with in another context.

5. FAIRMINDEDNESS T E M P E R A N C E C O U R A G E THE CARDINAL VIRTUES

6. It can be shown that in some respects, the three cardinal character virtues form a certain dependence. Temperance teaches self-control of one’s pleasures and desires. Without such an ability, it would be difficult to be fair to others. Greed, and desires for pleasures for oneself can be a significant inhibitor of fairness.

7. Courage encourages nobility, that is, denial of self-interest for the sake of something larger than one’s own interest or self. Courage lends itself to fairness, since fairness requires looking at what is in the common good, and not just what is one’s own good.

8. FAIRMINDEDNESS Regard for Others T E M P E R A N C E C O U R A G E Self-control Self- sacrifice The cardinal virtues are interdependent.

9. Since fairmindedness or justice is a paramount social virtue, it is the virtue that holds societies together and allows them to flourish. It is clear how important the virtues of temperance and courage are for fairness.

10. Virtues can be viewed as a mean between two extremes. This is called Aristotle’s golden mean. A virtue such as temperance is a mean between two extremes in regard to the sensation of pleasure.

11. Those who enjoy too much pleasures, or the wrong sorts of pleasures, are called self-indulgent. Those who don’t enjoy proper pleasures, or lead too austere of a life are called insensitive.

12. All the virtues and vices can be organized as means and extremes in regard to a certain pleasure, feeling or emotion.

13. TEMPERANCE The cardinal virtue of self-control. The ability to modulate the desire for pleasure; to forego immediate pleasures for long-term ones. content industrious apathetic sexually continent secure frugal Quick-tempered prudish Good-tempered anorectic covetous gluttonous complacent epicurous jealous undesirous workaholic miserly lustful extravagant slothful

14. COURAGE The cardinal virtue of self-efficacy. Behavior which involves, risk, harm or suffering for the sake of something greater than oneself. persevering stalwart resigned brave patient vacillating impatient bold concilliatory unyielding passive rash dogged cowardly

15. FAIRMINDEDNESS The cardinal virtue of cooperation. Behaviors which take into consideration the interest of others; regard for others. accountability repentance gratitude trustworthiness dutiful tolerance self-indenturing truthfulness honesty liberal legalistic accusatory blunt ungrateful intolerant untruthful dishonest

16. There is also a question concerning the possibility of virtuous character. Some such as Owen Flanagan argue that we shouldn’t talk about an honest person, but rather the disposition of a person to be honest in certain respects.

17. For this reason, he makes the following distinctions: Virtuous Act An action that has a virtuous character; may be occasional. Virtuous Disposition or Module A tendency to act with regard to a certain virtue in the context of some practice. VirtVirtuous behavior that is part of one’s personality.

18. If someone had an honesty trait, he or she would act honestly in all her dealings. If honesty is a disposition, on the other hand, there might be kinds of situations in which a person did not act honestly.

19. TEMPERANCE

20. TEMPERANCE Temperance is often defined as: Self-control in regard to pleasure. OR The ability to forestall lesser pleasures for greater ones.

21. We know from studies, such as Mischels’s “marshmallow test” (1990), that those who are apt at exercising self-control in regard to pleasure, and who can forestall immediate pleasures for long-term ones, are often more successful at whatever goals or plans they establish for themselves.

22. Temperance is associated with two vices: The inability to control desire for pleasure is the vice of self-indulgence. The inability to enjoy even proper pleasures is the vice of insensitivity.

23. Characteristics of Pleasure: Many psychologists claim that there are two sorts of Pleasures: Consummatory: pleasure derived from satisfaction of a desire; satiation. Appetitive: pleasure derived from the pursuit of a pleasure; anticipation.

24. enjoyment is sometimes distinguished from pleasure. the satisfaction of pleasure is often restorative and replenishing—it maintains us where we should be. enjoyments add to our pleasure, and often engage us more intensely in the activities that generate it.

25. in any case, pleasure and enjoyment is a powerful motivator and attraction in our lives. it is hard to imagine living without some modicum of pleasure.

26. In the history of ethics, we find a great deal of discussion about the proper role of pleasure in our lives.

27. There are several views concerning the proper relation between pleasure and the good life. Stoicism Hedonism Eudaimonism Asceticism Sybaritism Epicureanism

28. HEDONISM claims that Pleasure is the goal of life. There are two versions of hedonism: SYBARITISM Unbridled pursuit of pleasure. “Eat, drink, and be merry.” “If it feels good, do it.” EPICUREANISM The pursuit of only highly qualitative pleasures. The search is for the kind of life of high quality and enduring pleasures.

29. EUDAIMONISM Good practices rather than pleasure ought to be the goal in life; proper pleasures are the result of good practices.

30. STOICISM is that neither pleasure nor pain ought to be a factor in the determination of the best life---only what is good and right. ASCETICISM A radical denial of pleasure, in favor of the spiritual or ethical.

31. sybaritism is a difficult philosophy to support. A life in the indiscriminate pursuit of pleasure is difficult to maintain, and to support financially. The insistent pursuit of pleasure, as the Hollywood lifestyle, illustrates, often leads to addiction, disease, and the destruction of talent and opportunity.

32. Epicureanism Epicurus (341-270 B.C.E.) is considered to be the classic philosopher of hedonism. 1. pleasure is the end of life. One should choose only those pleasures that lead to greater pleasures; and avoid those that eventually incur pain.

33. the ultimate goal of the hedonist, according to Epicurus, is atraxia, or peace of mind. To attain atraxia, the body must aim for a state of repose A person should also avoid heavy responsibilities, ambitions and serious involvements The mind must also be put in a state of repose

34. Criticisms of epicureanism: 1. promotes an egocentric ethic; both familial and civic connections are discouraged. 2. subordinates virtue to pleasure; the only reason to act virtuously is if it brings pleasure.

35. Eudaimonism is best expressed in the work of Aristotle (384-322 B.C.E.)

36. Eudaimonism argues that pleasure ought not to be the ultimate goal of our activities and pursuits, although a pleasurable life is certainly desirable. Instead pleasure ought to seen in its proper place as the result of activities and practices done excellently and virtuously. To do something for the sake of pleasure is to chance corrupting the good of the activity.

37. Eudaimonism 1. flourishing is the goal in life. 2. flourishing is the result of the virtuous exercise of good practices, which results in a certain sort of pleasure. 3. this pleasure completes the good life, but is not its goal.

38. Criticism of Eudaimonism Even though, it does not make pleasure the paramount in pursuit in life, still pleasure is a vital component of eudaimonism. The same criticism of hedonism, then, may be made of eudaimonism. It would seem that since the expectation of the good life is a pleasurable one, if that does not happen, then the life of virtue and excellence might be questioned.

39. Stoicism is a philosophy classically associated with Epictetus (55-135 C.E.).

40. Stoicism argues that pleasure or pain ought not to be a factor in living the good life and doing the right thing. The motivation for doing the right thing ought to be that it is the right thing to do, not because of some pleasure or peace of mind it might bring.

41. Consequently, for the Stoics, one has to grow indifferent to pleasure and pain, and find a purer motive for the right thing. Duty becomes a paradigm of proper moral behavior for the Stoics. One does your duty simply because duty commands you do it, not because of the consequences it might bring.

42. However, despite the emphasis on duty, and the stress on indifference to pleasure and pain, the Stoics do seem to argue that there is a certain enjoyable quality to life that results from the exercise of duty, and the indifference to pleasure.

43. Epictetus argues that the life of duty and virtue leads to a sort of tranquility, which he calls euthymia.

44. Criticisms of Stoicism 1. Indifference to pleasure and pain undermines that which engages us in life. The passions, joy and suffering is what ties us to this life. 2. Indifference to pain, may also lead to the indifference to the suffering of others. 3. still suggests that pleasure (in the form of tranquility (euthymia) is the goal in life.

45. GOOD-TEMPER

46. Good temper is a species of temperance. Temperance is generally the ability to control or temper pleasure and enjoyment.

47. The release or expression of anger is often felt as pleasurable, even though it may be considered a negative emotion when it leads to violence or hatred. For this reason, good-temper is the control of something that is pleasurable for the person, but may be harmful to others.

48. The expression of anger is not always a vice. Sometimes it is completely appropriate to be angry. Anger can express a legitimate complaint against another who has done you harm. It is a way of warning others that you are aware of the harm they have done you.

49. GOOD-TEMPER Self-control in regard to anger. The inability to control one’s anger is the vice of bad-temper. The inability to become angry at the proper time is the vice of apathy.

50. The varieties of bad-temper Hot-tempered Gets angry easily and with the wrong persons and at the wrong things. Choleric Quick-tempered and seem to be angry at everything. Sulky Hard to appease and retain their anger long. Bad-tempered Combine the worst of the other types; often vengeful.