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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Aristotle on the Apparent Good: Forged from a partnership between a university press and a library, Project MUSE is a trusted part of the academic and scholarly community it serves. Somewhat speculatively, I attributed a series of stages of moral development to Aristotle. Political Ne and Eudaimonia in Aristotle’s Politics. Find it on Scholar. Princeton University Press, except that I gokd arete by “virtue” rather kearning by “excellence”. View freely available arisotle And teaching provides knowledge of why certain acts are virtuous to people with the right habits, the well-brought-up a, b, a Regret’s role must be to motivate the performance of virtuous acts which eventually become habitual.
What does the qualification “except in so far as it reaches its end” mean? The many, on the other hand, are not incurably bad. Urmson in The Complete Works of Aristotleed. 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? In addition to Aristotle’s examples, many other painful, virtuous acts may be mentioned.
The Journal of Speculative Philosophy.
Thus, a taste for games comes naturally along with the acquisition of skills, and practice provides skills. Aristotle not only concedes that courageous acts are often painful because they often lead to death, wounds, etc. They move from being punished for wrongdoing to feeling shame for wrongdoing.
For example, virtuous people enjoy moderate drinking because it is temperate, and not merely because it avoids hangovers. Instead, the generous-minded “obey the sense of shame.
The many lack knowledge of which acts are virtuous for they “have not even a conception of what is noble. Thus, it is not pleasure associated with virtuous acts, but rather pain and fear of punishment associated with vicious acts that make learrning many better.
Project MUSE – Aristotle on “Steering the Young by Pleasure and Pain”
I have argued that virtuous acts are not typically pleasant, even for the virtuous, let alone for learners on the path to virtue. Science Logic and Mathematics. Aristotle believes that if this pleasure is added to the pleasure of knowing that one is performing a virtuous act the combination outweighs whatever pain is involved in the act.
Yet virtuous acts are often not overall pleasant for people with somewhat virtuous tastes. The invaders may take the city despite the courageous efforts of the defenders. The learner enjoys the virtuous act, “because it is what is truly or by nature pleasant. Now Burnyeat observes that what virtuous people enjoy about virtuous acts is that they are “the practice of the virtues undertaken for its own sake. University of California Press,p.
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.
Instead, I claimed that Aristotle believes that moral progress is driven by pain. Ethics and Metaphysics in Plato’s Republic. Third, learners gain habits of virtuous action by regretting their vicious acts and thus become continent.
But how can the performing of virtuous acts provide knowledge of which acts are virtuous, induce people to choose virtuous acts for their own sake or inculcate habits of virtuous passion?
They do not think that virtuous action is intrinsically valuable.
Aristotle on learning to be good
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Burnyeat maintains that, according to Aristotle, people acquire moral virtue through the pleasure generated by the performance of virtuous acts. Now according to Burnyeat, when learners perform virtuous acts they enjoy these acts in the same way that virtuous people do. Second, motivated by shame, burnyeag gain knowledge of which acts are virtuous, becoming incontinent.
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