nichomachean ethics book three courage and temperance

ETHICS

PRESENTED BY RINJU R

SARANYA KAPURSHIVRAJ SINGH NEGI

“If it is in our power to act nobly, it is also in our power to do evil”

Book 1: The study of the good Goal-directed ethics Character-centered ethics The essence and function of being

human ("The Function Argument") Eudaimonia Criticism of Plato's theory of forms Virtue (Arete): traditional Greek

virtues Book 2: Moral virtue The Golden Mean Epikairekakia, phthonos and

nemesis.

04/10/23 NICHOMACHEAN ETHICS BOOK THREE COURAGE AND TEMPERANCE 2

Chapter I: Voluntary and Involuntary Action

Chapter II: Definition of Choice Chapter III: Definition of

Deliberation Chapter IV: Definition of Wish Chapter V: Man's Moral

Responsibility as an Agent Chapter VI: Courage (i) Chapter VII: Courage (ii) Chapter VIII: Courage (iii) Chapter IX: Courage (iv) Chapter X: Self-Control (i) Chapter XI: Self-Control (ii) Chapter XII: Self-Control (iii)

04/10/23 3NICHOMACHEAN ETHICS BOOK THREE COURAGE AND TEMPERANCE

The need to differentiate between voluntary and involuntary actions.

Involuntary act = Act done through ignorance + Regret by the agent.

Non- voluntary act = Act done through ignorance + No Regret.

Distinction between an act due to ignorance and an act done in ignorance.

Particular and Universal ignorance. Particular ignorance results in involuntary acts. A voluntary action is one in which the agent of

the action knows the particulars on which the action depends.

An action performed through temper or desire is still voluntary.04/10/23 NICHOMACHEAN ETHICS BOOK THREE COURAGE AND TEMPERANCE 4

We must discuss choice, for it shows up character better than actions do.

Both children and animals share voluntary action, as they share appetite and anger, but they cannot be said to make rational choices.

A choice is not merely a wish or an opinion, for one might wish for immortality, or for a particular athlete to win in the stadium.

Wishes relate to the ends, choice to the means, and opinion precedes them both.


We do not always deliberate about things.

No one makes decisions about the reality of the material universe, or about chance events like the weather, for none of these can be caused by our efforts.

The doctor does not deliberate whether he shall heal.

Object of choice is determined on the basis of deliberation.

Deliberation is concerned with things attainable by human action.

One cannot deliberate about ends nor about particular facts but only about means to an end.


A wish is for an end, either for the good, or the apparent good.

Those who say that a wish is always for the good must admit that this cannot be so, for many will wish for bad things.

Those who hold that a wish is for the apparent good will admit that there is thus no good but what each man chooses.

So it seems that each type of character has its own ideas of the noble and the pleasant.

Before general principles are applied in the evaluation of moral purpose, one must always consider the particular situation


If the end is what we wish for, the means must be what we deliberate about.

Our virtue is of means, so if it is in our power to act nobly, it is also in our power to do evil.

To say 'no-one is voluntarily wicked or unhappy' seems unsure, for no one is voluntarily unhappy, but wickedness is voluntary.

And this is accepted by both the magistrates and the people when they punish voluntary wickedness, they pardon involuntary mistakes and they honour noble acts.

We do not punish ignorance, unless the man is the cause of his own ignorance, as when we double the penalty for crimes committed while drunk, since man has the power not to get drunk.

Yet, some men voluntarily make their own ignorance, by being unjust or self-indulgent.

Likewise, we do not reproach, but rather pity, vices of the body such as being blind or disabled.

But every one would blame a man who was blind from drunkenness.

In all cases, the vices that are blamed must be in our own power. Let us consider the several virtues, beginning with courage.


Courage is a mean. Does not mean

complete fearlessness. Brave man concerned

only with the greatest of terrors, i.e. Death.

Not all kinds of Death, only in certain circumstances like war. 04/10/23 NICHOMACHEAN ETHICS BOOK THREE COURAGE AND TEMPERANCE 9

Things terrible ‘beyond human strength’ are terrible to everyone.

Human fault lies in fearing wrongly.

Brave man acts according to the situation- importance of a noble end.

Brave man is the mean between rashness and cowardice.

Death as an escape is a kind of cowardice.


Describes ‘brave’ men and those who are merely thought to be brave and discriminates between the two.

1. Courage of citizen soldiers- nearest to true courage.

2. Courage that comes of experience and knowledge, eg. of professional soldiers- may not be true courage.

3. Passion- is an ingredient of true courage, but by itself is not.

4. Sanguine people are not brave- confidence comes from their nature and not deliberation.

5. Ignorance is not bravery.


Courage :- Concerned with

feelings of confidence and fear

Concept of a Brave man

Boxer example The best soldier


Temperance - a mean with regard to pleasures.

Pleasures – bodily and soul.

Self Indulgence- reminds of objects of appetite.

Conclusion - more concerned with touch than taste.


Appetite:-

Common; acquired; peculiar

belly-gods :– fill their belly beyond what is right

The Temperate Man:- The sort of man that the

right rules prescribe


Self-indulgence :- A voluntary State than

cowardice

Rational Principle :- Refers to an obedient state

Appetitive element :- Should harmonize with

rational principle in a temperate man.


ARISTOTLE NICHOMACHEAN ETHICS published by WORDSWORTH EDITIONS.

http://plato.stanford.edu/entries/aristotle-ethics/

http://classics.mit.edu/Aristotle/nicomachaen.html

http://records.viu.ca/~johnstoi/introser/aristot.htm

www.virtuescience.com



nichomachean ethics book three courage and temperance

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