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Some philosophers have argued that Aristotle’s view of habituation gives rise to a ‘paradox of moral education.’ The inculcation of habit, they contend, seems antithetical to the cultivation of virtue. I argue that this alleged paradox arises from significant misunderstandings of Aristotle’s view. Habit formation need not be at odds with the development of the kinds of intelligent, reflective capacities required for virtue. Indeed, Aristotle seems right to insist on an important role for habit in the cultivation of virtue. I (...) |
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Scholarship on Aristotle’s NICOMACHEAN ETHICS (hereafter “the Ethics”) flourishes in an almost unprecedented fashion. In the last ten years, universities in North America have produced on average over ten doctoral dissertations a year that discuss the practical philosophy that Aristotle espouses in his Nicomachean Ethics, Eudemian Ethics, and Politics. Since the beginning of the millennium there have been three new translations of the entire Ethics into English alone, several more that translate parts of the work into English and other modern (...) |
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In this thesis I am going to explore the relationship between happiness and imprisonment. I will discuss three theories of happiness - hedonism, life satisfaction theories and emotional states theories. I will argue that the main problem of these theories is that they take happiness to consist only of psychological states. Because of this, I will turn my attention towards those theories that evaluate happiness in terms of how well life is going for the person who is living it. I (...) |
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Aristotle ’s claim that we become virtuous by doing virtuous actions raises a familiar problem: How can we perform virtuous actions unless we are already virtuous? I reject deflationary accounts of the answer given in _Nicomachean Ethics_ 2.4 and argue instead that proper habituation involves doing virtuous actions with the right motive, i.e. for the sake of the noble, even though learners do not yet have virtuous dispositions. My interpretation confers continuity to habituation and explains in a non-mysterious way how (...) |
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In Nicomachean Ethics 2.4 Aristotle raises a puzzle about moral habituation. Scholars take the puzzle to concern how a learner could perform virtuous actions, given the assumption that virtue is prior to virtuous action. I argue, instead, that Aristotle is concerned to defend the necessity of practice, given the assumption that virtue is reducible to virtuous action. |
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Moral virtue is, for Aristotle, famously acquired through the practice of virtuous actions. But how should we understand the activity of Aristotle’s moral learner, and how does her activity result in the acquisition of virtue? I argue that by understanding Aristotle’s learner as engaged in the emulative imitation of a virtuous agent, we can best account for her development. Such activity crucially involves the adoption of the virtuous agent’s perspective, from which I argue the learner is positioned so as to (...) |
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At least since Burnyeat’s “Aristotle on Learning to Be Good,” one of the most popular ways of explaining moral development in Aristotle is by appealing to mechanisms of pleasure and pain. Aristotle himself suggests this kind of explanation when he says that “in educating the young we steer them by the rudders of pleasure and pain” (Nicomachean Ethics X.1, 1172a21). However, I argue that, contrary to the dominant view, Aristotle’s view on moral development in the Nicomachean Ethics is not mainly (...) |
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This dissertation is a study of the relation between Aristotle’s ethics and the crafts (or technai). My thesis is that Aristotle’s argument is at key points shaped by models proper to the crafts, this shaping being deeper than is generally acknowledged, and philosophically more problematic. Despite this, I conclude that the arguments I examine can, if revised, be upheld. The plan of the dissertation is as follows – Preface: The relation of my study to the extant secondary literature; Introduction: The (...) |
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Aristotle says little about moral badness [kakia], but his four central claims about it su????ce to entail a rich and plausible account. Badness is the disposition opposed to virtue, and so symmetrical with it in various ways; it is acquired by habituation; it is unlike akrasia in that the bad person’s reason endorses his wrong actions; and this endorsement involves the exercise of a corrupted reason. The activity of corrupted reason must be a kind of (as we now say) motivated (...) |
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Moral virtue is, for Aristotle, a state to which an agent’s motivation is central. For anyone interested in Aristotle’s account of moral development this invites reflection on two questions: how is it that virtuous motivational dispositions are established? And what contribution do the moral learner’s existing motivational states make to the success of her habituation? I argue that views which demand that the learner act with virtuous motives if she is to acquire virtuous dispositions misconstrue the nature and structure of (...) |
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