Term
| . What kind of virtues are there, what distinguishes them from each other and how do we learn each? |
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Definition
| (Aristotle writes that "this is probably correct") The result of preceeding deliberation for choiuce involves reason and thought. The very name “choice” seems to suggest that it is something “chosen before” other things. |
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Term
| 2. What makes a good lawgiver? |
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Definition
| Laws that instill good habits in the citizens |
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Term
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Definition
| When you act against them, the opposite of gaining a habit |
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Term
| What makes "all the difference" in forming our character (characteristic)? |
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Definition
| Good habits are instilled when you are young |
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Term
| What is the purpose of studying this subject? |
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Definition
| We study human actions to become good |
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Term
| What is a key assumption with regard to human activity that Aristotle maintains in this discussion? |
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Definition
| The rational principle- right reason- prudence. We must act according to right reason is generally conceded and may be assumed as the basis of our discussion. |
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Term
| In a more particular way, Aristotle describes two things that destroy virtue, what are they? |
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Definition
| Excess and deficiency. You need balance. |
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Term
| How do we tell whether we have virtue? (what is the index)? |
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Definition
| An index to our characteristics is provided by the pleasure or pain which follows upon the tasks we have achieved. |
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Term
| With what is moral excellence concerned? |
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Definition
| Moral excellence is concerned with pleasure and pain: it is pleasure that makes us do base actions and pain that prevents us from doing noble actions. |
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Term
| Why is pain used for punishment? explain |
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Definition
| To deter you from doing something |
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Term
| How does virtue and vice make us act toward pleasure and pain? |
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Definition
| Virtue makes us act in the best way in matters involving pleasure and pain and that vice does the opposite. |
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Term
| . Does doing one act of virtue make a person virtuous? |
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Definition
| No you can do it by accident |
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Term
| What 3 criteria make an act virtuous? (to be memorized) |
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Definition
| You have to know what you’re doing, chose it for itself, and firm and unchanging character (habit) |
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Term
| Aristotle chooses virtue as one of three things. What are they, what is virtue among them, and how does Aristotle come to this conclusion? |
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Definition
Emotions/feelings
Capacitates- the ability to feel
Characteristics
It’s not emotion because you can experience. Not capacity because you have the ability to feel. Virtue is a characteristic of the soul |
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Term
| 1. What two things does virtue do? Explain |
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Definition
Renders good, the thing of which it is the excellence (virtue) virtue=excellence
Causes it to perform its function well- you cannot act irrationally
Example. The excellence of the eye makes both the eye and its function good, for good sight is due to the excellence of the eye. |
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Term
| At what does moral virtue aim? Explain. |
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Definition
| It is moral virtue that is concerned with emotions and actions and it is in emotions and actions that excess, deficiency, and the medium are found. |
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Term
| Towards the end of the section, Aristotle explains again what virtue is, in what it consists, what that means and its opposite. Note this, and describe it to me. |
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Definition
| Virtue or excellence is a characteristic involving choice, and that it consists in observing the mean relative to us, a mean which is defined by a rational principle, such as a man of practical wisdom would use to determine it. |
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Term
| Do all actions have a mean? Explain. |
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Definition
| No, there are some who are baseness e.g. spite and shame. There is no mean in unjust acts. |
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Term
| . What three kinds of disposition are there? What does this mean? |
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Definition
Excess- vice
Deficiency-vice
Mean-virtue |
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Term
| Are all extremes related to the mean in the same way? |
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Definition
| The extreme are more opposed to one another than each is to the median; for they are further apart from one another than each is from the median |
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Term
| Why do we choose one extreme as opposed to the other as the opposing vice to a virtue? (there are two reasons) |
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Definition
One arises from the nature of thing itself: when one of the extremes is closer and more similar to the median, we do not treat it but rather the other exteme as the oppisite of the median.
The second reason is found in ourselves: the more we are naturally attracted to anything, the more opposed to the median does this thing appear to be. |
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Term
| Why is it hard to be good? Explain |
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Definition
| That moral virtue is a mean and in what sense it is a mean, that it is a mean between two vices, one of which is marked by excess and the other deficiency and that it is a mean in a sense that it aims at the median in the emotions and in actions. |
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Term
| Why is it hard to be good? Explain |
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Definition
| That moral virtue is a mean and in what sense it is a mean, that it is a mean between two vices, one of which is marked by excess and the other deficiency and that it is a mean in a sense that it aims at the median in the emotions and in actions. |
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Term
| Against what must we especially be on guard against? Why? |
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Definition
| 2. Against what must we especially be on guard against? Why? Against pleasure and what is pleasant, because when it comes to pleasure we can not come to unbiased judges. |
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Term
| Aristotle here seems to suggest that sometimes acting a little viciously (i.e. in a vice-ly way) is helpful for attaining the mean. Explain this. |
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Definition
| He says we must draw ourselves away in the opposite direction, for by pulling away in error we will reach the middle. |
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Term
| What two qualities make an action involuntary? |
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Definition
Has to be formed under compulsion (constraint)
ignorance |
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Term
| How does Aristotle describe these two qualities. (i.e. what is specific to each of them?) |
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Definition
| An act is done under constraint when the initative or the source of motion comes from without. It is the kind of act in which the agent or the person acted upon contributes nothing. An example is the wind carrying you somewhere. A man who has acted due to ignorance and feels no compunction whatsoever for what he has done was not a voluntary agent, since he did not know what he was doing, nor yet was he involuntary, inasmuch as he feels no sorry. |
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Term
| Based on this section, what is the difference between non-voluntary and involuntary? |
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Definition
| Non-voluntary is when you don’t regret it but involuntary is when you do regret. If you’re ignorant of particular…put this first. If you’re ignorant of the universal it is still voluntary. |
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Term
| In activity one can be ignorant of 6 particular elements of action that make the activity involuntary, what are they? |
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Definition
1. who the agent is
2. what he is doing
3. what thing or person is affected
4.the means he is using
5. the result intended by his action
6. the manner in which he acts |
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Term
| What is the definition of voluntary action? |
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Definition
| When the initative lies with the agent who knows the particular circumstances in which the action is performed. |
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Term
| 1. Do children and animals have choice? Why does Aristotle claim this (whatever your answer may be)? |
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Definition
| They have a share in the voluntary but not in choice |
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Term
| With which 4 things do people confuse choice, and why in each case are they incorrect? |
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Definition
1.appetite
2. passion
3. wish
4. some form of an opinion
Choice is not shared by irrational creatures, whereas appetite and passion are. The acts of a morally weak person are accompanied by appetite, but not by choice, while a morally strong person acts from choice, but not from appetite. |
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Term
| At the end of this section, what does choice seem to involve? |
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Definition
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Term
| . How do the objects of choice and wish differ? |
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Definition
| . How do the objects of choice and wish differ? |
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Term
| About what sort of things do we deliberate? |
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Definition
| We deliberate about things that are in motion, if they always occur in the same way. We don’t deliberate about irregular occurances or anything and everything that concrns man. We do dileberate about things that are in our power and can be realized in action. We deliberate not about the ends but about the means to attain the ends. |
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Term
| What three propositions does Aristotle conclude about human activity in this section? |
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Definition
1. Man is the source of his actions
2. Deliberation is concerned with things attainable by human action
3. Actions aim at ends other than themselves |
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Term
| What is the difference between the object of choice and the object of deliberation? |
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Definition
| Everyman stops inquiring how he is to act when he has traced the initative of action back to himself and to the dominant part of himself, it is that, that exercises choice. |
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Term
| At the end of this section, how does Aristotle define choice? |
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Definition
| The object of choice is something within our power which we desire as a result of deliberation, we arrive at a decesion based on a deliberation and let the deliberation guide our desire. |
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Term
| What is the unqualified object of wish? |
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Definition
| Nothing by nature is the object of a wish, only what seems good to a particular individual. |
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Term
| Why is the man of good moral character the measure of moral goodness? What in particular is he able to discern in particular questions of morality, and why is this the case? |
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Definition
| ? He is able to see the truth because he is the standard and measure for each question |
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Term
| The end is the object of wish and the means are the objects of deliberation and choice. |
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Definition
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Term
| Can people be involuntarily happy? |
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Definition
| Can they be voluntarily wicked? Explain. It is partially true Nobody is involuntarily happy but wicked is voluntary. |
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Term
| When is ignorance not an excuse for moral badness? |
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Definition
| When a person is thought be responsible for his ignorance |
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Term
| What is courage properly speaking? |
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Definition
| That it is a mean with respect to fear and coinfidence has already been shown. What we fear is obviously something fearful, and this is in general something evil. Hence it is that some people define fear as the expectation of evil. |
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Term
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Definition
| ? When you are fighting in battle |
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Term
| What is the nature of courage, and what are the two opposing vices? |
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Definition
| Corregous who endures and fears the right things, for the right motive, in the right manner, and at the right time, and who display coinfidence in a similar way. |
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Term
| List the 5 qualities similar to courage, and distinguish them from courage proper. |
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Definition
1. The courage of the citizen soldier
2. Experience in facing particular dangers
3.A spirited temer is classified as courage
4. Optimists aren’t corregous, they gain their coinfidence in danger from having won many victories over many people
5.People who act in ignorance of their danger give the impression of being corregous. |
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Term
| . Is courage pleasant? Explain the different ways that one can view the issue. |
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Definition
| The end which courage aims at is pleasant. Think of a boxer, the fight is painful but winning is pleasant. |
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Term
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Definition
| A mean in regard to pleasures and self indulgance |
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Term
| What virtue did we call self control when discussing the Republic? |
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Definition
|
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Term
| . What virtue did we call self control when discussing the Republic? |
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Definition
|
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Term
| . What two pleasures in particular does self control concern? |
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Definition
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Term
| Are these unique to humans? Explain. |
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Definition
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Term
| Aristotle writes that there are 2 kinds of appetites. How do we distinguish them? |
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Definition
| The first is shared by all. The second is peculiar to some individuals and is adventitious. Norishment is natural to everybody. But then somebody can want a certain kind of food. |
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Term
| How do people usually go wrong in the natural appetites? |
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Definition
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Term
| What in particular does the self-controlled man follow? |
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Definition
| He observes the mean in these matters. Explain. He takes no pleasure in what is most pleasant to the self-indulgent, but rather finds it disgusting; in general, he takes no pleasure in touch and taste. He feels neither pain or appetite, or only moderately, when he does not have these pleasures: he feels them no more than he should, nor when he should not, and so forth. But all the pleasant things that contribute to his health and well-being he desires moderately and in the way he should, and also other pleasures as long as they are neither detrimental to health and well-being nor incompatible with what is noble nor beyond his means. A man who does not observe these standards loves such pleasures more than they are worth. But a self-controlled man is of a different sort: he follows right reason. |
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Term
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Definition
|
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Term
| . Is it voluntary? Explain |
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Definition
| why it is more voluntary than cowardice. It is more voluntary than courage because it is motivated by pleasure while cowardice is motivated by pain. |
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Term
| In what way is justice considered complete virtue? |
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Definition
| Those things that produce and preserve happiness in community. Complete justice is coextensive with virtue. Justic aims at your neighbor. Virtue is with self. It is the practice of complete virtue. |
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Term
| How do virtue and justice in the sense above differ? |
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Definition
| Justice aims at neighbor, virtue aims at self. |
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Term
| What two partial kinds of justice does Aristotle describe and what are their characteristics? |
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Definition
1.justice of distribution-geometric- think of rower-distributing food think a:b=c:d
2.justice of rectification-arithmetic- private transation= equal terms. Aims towards equalibrium |
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Term
| How is justice both equal and a median? |
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Definition
| Unjust=Unequal Just=Equal If unjust is unequal than just must be equal. Equal is a medium. Therefore justice is a medium. |
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Term
| Why is this kind of justice proportional? |
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Definition
| It’s proportional because you get what you earn. |
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Term
| What kind of mean is this kind of partial justice? |
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Definition
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Term
| What does this second kind of partial justice deal with primarily. Are these voluntary or involuntary? |
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Definition
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Term
| Between what extremes is justice as a corrective a mean? |
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Definition
A medium between loss and gain.
6.1 |
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Term
| What two parts of reason does Aristotle distinguish, and to which part does he ascribe deliberation? |
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Definition
Scientific- theoretical and unchanging truth…deliberate
Calculated- deliberation- choice-mean and if it is according to right reason it is a virtue and then you will be acting towards the virtue which consequently will make you happy. |
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Term
| 1. What is necessary for choice to be good? |
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Definition
| The reasoning must be true and the desire correct; the reasoning must affirm what desire pursues. |
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Term
| What is the difference between the kind of truth considered by science and that considered by calculation? |
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Definition
| ? Calculating is things that can change and is not universal, known knowledge, and science can’t change. |
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Term
| Aristotle writes that we cannot have choice without intelligence and thought or without some moral characteristic. |
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Definition
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Term
| Aristotle gives two different definitions of choice at the end of this section that includes both the components of number 4, what are they? |
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Definition
| Choice is either intelligence motivated by desire or desire operating through thought. |
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Term
| What 5 faculties of the soul express truth? |
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Definition
1.science-unchanging demonstrable truth
2.art-production based on the right reason
3.practical wisdom-understanding of the demonstrative + intelligence truthful rational characteristic of acting in matters that are good for man
4.Intelligence-understanding of first principles
5.Theoretic Wisdom-science that is the understanding of the demonstrative = intelligence |
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Term
| What is the distinguishing characteristic of science? |
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Definition
| Unchanging demonstrable truth…door being opened or closed |
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Term
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Definition
| A characteristic of producing under the guidance of true reason. |
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Term
| What is Practical Wisdom? Why is it neither art, nor science? |
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Definition
| Truthful and rational characteristics of acting in matters that good for man |
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Term
| What does pleasure do to Practical Wisdom? |
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Definition
| It causes the man to no longer see that he should choose and act in every case for the sake of and because of this end. |
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Term
| . Why is a man who voluntarily makes a mistake in art preferable, whereas a man who voluntarily mistakes something in the realm of Practical Wisdom never desirable? |
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Definition
| ? If you mess up in art is it is still art but if you mess up in practical wisdom |
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Term
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Definition
| It is the task of a man of theoretical wisdom to have a demonstration for certain truths Intelligence apprehends fundamental principles station Understanding of first principles. |
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Term
| What is Theoretical Wisdom? |
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Definition
| Consummation of science and intelligence |
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Term
| Without what does scientific knowledge become useless? |
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Definition
|
|
Term
| . Without qualification, which man is good at deliberating? |
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Definition
| The man who can aim and hit the best thing obtainable to man by action |
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Term
| With what is Practical Wisdom concerned, and why should a man know both particulars and universals, or just particulars? |
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Definition
| Is concerned with human affairs and with matters about which deliberation is possible. |
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Term
| Without what are characteristics and natural qualities harmful? |
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Definition
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Term
| What is the difference between natural and full virtue? |
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Definition
| Full virtue cannot be obtained without practical wisdom. |
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Term
| Without what is it impossible to be good? |
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Definition
| It is impossible to be good without practical wisdom or to be a man of practical wisdom without moral excellence or virtue. |
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Term
| Without what will no choice be right? |
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Definition
| Practical Wisdom + Virtue |
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Term
| Does Practical Wisdom have any say over mathematics? Explain. |
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Definition
| No it has no control over mathematics. |
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Term
| Describe to me in as much detail the allegory of the cave. |
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Definition
|
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Term
| What does the allegory of the cave represent? |
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Definition
| Finding true knowledge and finding what is real. The idea of the forms. |
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Term
| In the allegory of the cave, what represents the idea of the good, and what does this idea do in the allegory? cf. 517a- d. |
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Definition
| The fire is the idea of the good or the sun, the sun is the real good |
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Term
| There are two kinds of disturbance of the eyes in the allegory, what are they? cf. 518a-b |
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Definition
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