Virtue Theory Essay Example

254). Virtue is not a feeling because we are not praised or punished for having feelings.It is also not a capacity because simply having the capability to feel a certain way does not make it good or bad (Aristotle 254). Therefore, Aristotle states, “every virtue causes its possessors to be in a good state and to perform their functions well” (Aristotle 254). For example, courage is considered a virtue because it is the middle point between the extremes of courage.

Courage is the right amount or mean, and to achieve that balance is to be virtuous in courage. One extreme of courage would be cowardice, which is the lack or deficiency of courage, and one who is a coward would be considered deficient in courage.The other extreme, foolhardiness, is the excess or state of having too much courage. Both extremes, either the deficiency or excess of courage are vices because the right amount of courage is not achieved.

In considering what is virtuous or not, Aristotle makes a distinction that the mean between two vices, excess and deficiency, is relative to us (Aristotle 255-256). He uses an example stating that even though ten pounds of food is a lot for someone to eat and two pounds is too little, the mean of six pounds may still be too much or too little depending on the individual (Aristotle 255).Also, Aristotle stresses that in order to reach the virtues, one must practice and develop habits especially at a young age. He states that, for one to become courageous, one must perform courageous acts.

We are born with the potential to become courageous, but only through action will

we actually hone our development and become virtuous in courage. Aristotle offers practical advice on ways to achieve the mean. He states that sometimes one extreme is more opposed than the other extreme in relation to the mean. Basically, that of the two extremes one is the “lesser of two evils” (Aristotle 258).In addition, he relates that we have a tendency to be more inclined toward one of the extremes and in order to hit the mean or virtue, we must counteract that tendency to achieve balance (Aristotle 259). Lastly, Aristotle states, “there are many ways to be in error…but there is only one way to be correct.

” This means that finding the mean is difficult and achieving thus should be praised and honored (Aristotle 255). David Norton makes mention of Urmson’s “Saints and Heroes” to call attention to and rectify the problem of supererogatory acts in relation to The Virtue Theory.A hero would be someone who exhibits exceptional courage and a saint someone who exhibits exceptional tolerance. As far as a hero is concerned, having exceptional courage seems to be having more courage than what is prescribed and thus in relation to The Virtue Theory, would be considered an excess of courage, and therefore a vice, not a virtue. This however is not the case because a hero is praised for “going above and beyond the call of duty” by performing these supererogatory acts. Norton seeks to resolve this conflict by stating that a hero regards his actions as his duty and herefore having exceptional courage is just considered the right amount of courage according to the hero (Norton 303).

This would seem

to fit in with Aristotle’s view that the balance point between extremes is relative to us. Norton also states that moral development and social roles allow for duty to grow in regard to The Virtue Theory. In other words, what is the norm at later stages of moral development will seem supererogatory with respect to prior stages of moral development, and that the distinction between duty and supererogatory changes through moral development (Norton 304).In conclusion, The Virtue Theory of ethics can be accepted because it takes into account what aspects of one’s life need to be fulfilled in order to be moral.

In my opinion, it better solves the dilemma of how to live a moral life by seeking to answer the question of what kind of person one should be, rather than merely what actions they should take. The Virtue Theory seeks to have us live lives of excellence by finding the mean of various states of character, which are virtues such as wisdom, courage, temperance, and justice.By following this approach to ethics, one will fulfill one’s telos, which is happiness, fulfillment, and complete life, or eudaimonia. Works Cited Aristotle. “Virtue Ethics.

” Moral Philosophy, A Reader, Third Edition. Ed. Louis P. Pojman. Indianapolis, IN: Hackett, 2003. 249-259 Norton, David L.

“Moral Minimalism and the Development of Moral Character. ” Moral Philosophy, A Reader, Third Edition. Ed. Louis P. Pojman.

Indianapolis, IN: Hackett, 2003. 296-307