Virtue Ethics and Feminist EthicsIntroduction to Virtue EthicsSystematic and fully articulated versions of virtue theory begin with the works of Plato and Aristotle in ancient Greek philosophy. Their views are very different from each other in many ways and they are similar in many others. Both are concerned with the attainment of a good life and the way in which the society/community in which one lives is relevant and conducive to that goal. They also share a conception of happiness as eudaimonia, a life of human flourishing. They differ from each other with respect to the way in which the good life is to be achieved and with respect to their conceptions of the notion of the Good. Virtue Theory does not end with Plato and Aristotle. It continues on through the Romans and even into the Middle Ages. In addition, virtue ethics is alive and well in the contemporary works of philosophers such as Alasdair MacIntyre and Michael Sandel. Here is some additional information on some other virtue theorists. The ethical theory of Epicurus is a theory of hedonism (note the link below to the video on Epicurus), but don't let this term fool you. In ordinary, contemporary conversation, the term "hedonism" usually connotes a practice of seeking after frivolous pleasures of any kind and it indicates that the person who does so is concerned primarily or solely with physical pleasures. There's nothing ordinary about Epicurus and this description doesn't fit his theory. Also note that his name is the foundation for the term "Epicurean," and this term, too, has connotations usually associated with "Epicurean delights," referring to foods that are rich, fattening, and very good (even if not good for you). The ordinary connotations of this term are not synonymous with Epicurus' actual position. Epicurus' moral theory does focus on pleasure(s), but it is simple pleasures and living a life free of pain that is of importance to Epicurus. Epictetus was a Roman Stoic philosopher and former slave. The Stoics held to the notion that one should not seek worldly goods or pleasures and should instead cultivate moral virtue. The Stoics were determinists as well (they held that everything happens as a result of unchangeable causes and that there is no such thing as free will). The Stoics sought a life of tranquility. St. Thomas Aquinas derived most of his moral theory from Aristotle. In fact, Aquinas refers to Aristotle as "The Philosopher" and justifies many of his claims with the work of Aristotle. However, it is certainly not the case that you should think of Aquinas as a parrot of Aristotle's thought. This is clearly not true. St. Thomas Aquinas was a Catholic theologian and a natural law theorist. His views are extensions of the naturalism of Aristotle combined with Catholic religious doctrine. Aquinas referred to his system as "Natural Theology," a combination of rational theology (what reason can tell us about the nature of God and religious truth) and revealed theology (the truth that comes to us through revelation). Readings, Videos, Etc.Virtue Ethics. You should read the entirety of Books I, II, and III of Aristotle's ethics. See http://www.ilt.columbia.edu/publications/artistotle.html
Some Additional Notes on Virtue EthicsVirtue Theory Generally:
Some Major Problems with Virtue Theory:
Conceptual Map of Early Virtue Theories
Notes on Epicurus:Epicureanism is a version of VIRTUE ETHICS in which the good life is stressed and the development of good human character is essential. Epicurus, like other virtue theorists, held the position that what we seek is the good, and in particular the good life. But unlike someone who might claim that the good life is the seeking and attainment of sensual pleasure and would mean that we should seek to maximize pleasure by feeling it more intensely, Epicurus' position was that we should seek pleasure as ATARAXIA. Ataraxia is a state of tranquility where pleasure is an absence of pain as a lack of anxiety. For Epicurus, people worry too much about things over which they have no control, and most especially in this regard, they worry about death. Epicurus seeks to describe a life, and exhort others to become adherents to a sort of life, in which pleasure as ataraxia is the goal. First principles of a good life: 1. Believe that god is a being immortal and blessed. 2. Remember that death is nothing to us. Everything that is either good or evil is associated with sensation. Since death is the absence of sensation, there is nothing either good or evil in death. Death is nothing to us, and recognizing that, we can make the mortality of life enjoyable. There is nothing terrible in life to the person who understands that there is nothing terrible in not living. Death does not concern either the living or the dead because for the living there is no death (because they are alive); and for the dead there is no concern with death because they are not living and do not exist. 3. Be free of disturbance. This is the aim of a life of blessedness. We always act to avoid pain and fear. We recognize pleasure as the first good and judge everything by the good. 4. Grow accustomed to simple things, not luxurious things. Simple foods alleviate hunger just as well as extravagant ones. In fact, the simple foods are better: they do not cause pain from excess. It is absolutely necessary to know the principles of natural science. We are naturally troubled by our suspicions and wonder about things of the universe, and about death. For Epicurus, a person cannot dispel fears about the universe without science, so we must seek understanding rather than remain in mystery and ignorance. Without natural science, it is impossible to attain our pleasures. Friendship is the greatest possession a person can have in the quest for blessedness. Supplement (optional): Stanford Encyclopedia article on Epicurus (esp. sections 3, 4, and 5): http://plato.stanford.edu/entries/epicurus/
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