abstract: At least since Burnyeat’s “Aristotle on Learning to Be Good,” one of the most ments?3 Does Aristotle think that punishments have a positive role in the. M. F. Burnyeat, Explorations in Ancient and Modern Philosophy, ‘Virtues in action’ and ‘Aristotle on learning to be good’, is not wholly. Chapter aristotle on learning to be good university. Amelie rorty ed, essays on aristotle s ethics created date. Burnyeat dialectic, to counteract the excessive.
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If virtuous activities are like games, then practice makes virtuous acts pleasant, too. Somewhat speculatively, I attributed a series of stages of moral development to Aristotle.
First, Aristotle never actually says that repetition makes virtuous acts pleasant or that certain ways of acting bring about certain ways of feeling. I must disagree with Burnyeat for several reasons. Thus, those incontinent people who make moral progress gain habits of virtuous action aristotoe becoming continent in order to avoid the pain of regret. My account So how do we procure knowledge of which acts are virtuous, come to chose to perform virtuous acts for their own sake, and acquire habitual virtuous passions?
Project MUSE – Aristotle on “Steering the Young by Pleasure and Pain”
That is why some think that legislators ought to stimulate men to virtue and urge them forward learninf the motive of the noble, on the assumption that those who have been well advanced by the formation of habits goov attend to such influences; and that punishments and penalties should be imposed on those who disobey and are of inferior nature, while the incurably bad should be completely banished” a This article has no associated abstract.
Medial action is not pleasant for a person with excessive or defective passions. Now the generous-minded are “true lovers of what is noble,” so they choose virtuous acts for their own sake.
Shame over the performance of vicious acts imbues some of the generous-minded with the knowledge of which acts are virtuous, transforming the generous-minded into the incontinent.
Thomas Douglas – – Neuroethics 7 1: Duvall – – History of Political Thought 19 1: And it makes no difference whether he is young in years or youthful in character” a Desire and the Good in Plotinus.
Burnyeat cites skiing Burnyeat, p. They lack the right passions. He cannot even say that these acts are not overall painful. Rachel Barney – – In D.
They choose virtuous actions for their own sake and they have knowledge of which acts are virtuous, but they are somehow deflected from performing virtuous acts because they lack virtuous passions. Moreover, they believe that their wicked choices are correct.
He can say that the virtuous person feels a certain pleasure in doing the right thing. Learners will not find all or even most aristogle acts to be pleasant because virtuous acts are not typically pleasant even for the virtuouslet alone for the learners. When he gets to the detailed treatment of the particular virtues Aristotle, himself, abandons the thesis that virtuous people find performing virtuous acts to be pleasant.
Regret’s role must be to motivate the performance of virtuous acts which eventually become habitual.
Thus, it is not pleasure associated with virtuous acts, but rather pain and fear of punishment associated with vicious acts that make the many better. Political Participation and Eudaimonia in Aristotle’s Politics.
Aristotle on learning to be good
goo Moravcsik – – Melbourne, Macmillan. Contrary to what is usually thought, Aristotle concedes that virtuous acts are not typically pleasant at several points.
Therefore, they are not pleased by the right things. The desire to avoid regret moves some of the incontinent to acquire habits of virtuous action, and become continent. Setup an account with your affiliations in order to access resources via your University’s proxy server Configure custom proxy use this if your affiliation does not provide a proxy. The problem of how virtuous action makes people virtuous remains.
Rent from DeepDyve Recommend. Conclusion Burnyeat maintains that, according to Aristotle, people acquire moral virtue through the pleasure generated by the performance of virtuous acts.
University of California Press,p.