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Classical Philosophy
Illustrate how the different qualifications he posits for such virtue are applied to
‘courage’.
In his work the Nicomachean Ethics Aristotle examines human ethical conduct
To Aristotle the Nicomachean Ethics were more than just a philosophical work; to
him ethical conduct in the morally virtuous sense was a prerequisite for a person’s
well being and his or her ultimate aim or telos. He hoped his work would serve in
some extent as a guideline for his students and the generations to come. To better the
world they live in, by living a moral virtuous life and thus giving them a greater
In his works Aristotle describes the soul to have two elements which are rational and
irrational. The irrational part of the soul is concerned with the nutritive faculty of life
and the desire/appetitive faculty. Virtue however falls into the rational element which
Virtue, according to Aristotle, can be divided into two aspects; intellectual virtue and
moral virtue. Intellectual virtue being that which is taught, requiring experience and
time for its growth. Moral virtue on the other hand has its origins in habit.
In Books II to V of his Nicomachean Ethics Aristotle discusses and explains the
concept of moral virtue and the manifestation of it. He explains that moral virtue,
having its origin in habit, can not be from nature as no habit finds any origin in nature.
He gives a simple example of a rock, it can not be habituated to move upwards, nor
can a fire be habituated to move downwards. Everything in nature can not be trained
to perform or behave in any other way than it already does. These senses for example
come from nature, we did not get them from hearing or seeing but they were already
there at birth.
Virtue on the other hand is not there from birth but is created by exercising the
virtues. By doing our acts of everyday life we create virtue and it is through these
Aristotle explains that our character is thus built out of the activities and deeds that we
perform. These habits that we form in our youth, makes all the difference in the moral
virtue we build. One can thus only teach virtue to a person who leads a virtues life, for
virtue is only acquired through performing virtues acts. I.e. by performing temperate
In Book II-V of the Ethics Aristotle sets out to define Moral Virtue. He clearly states
that there is no precise dogma for moral virtue as it is highly dependable on the
situation. This is where his theory of the ‘mean’ plays a major factor, as well as where
excess and defects come into play. Aristotle gives excess and defects as destroyers of
virtue. He gives yet another simple but enlightening example of a man how fears
everything and runs always from fear, becomes a coward, a man how meets danger,
always head on with no concern for himself or others around him becomes ruthless.
According to Chapter II ones moral actions would differ from one situation to
another. An example, kill a person for no real reason would be a non-virtuous act.
However, if one kills a man in battle, one takes the life of the enemy of your state and
it could be seen as a service to the state and thus a virtuous act. One’s virtuous action
(the Mean) will largely depend on different circumstances. Even though no set of
dogmatic rules can be applied to virtue, there can be a form of guidelines. This is the
In Chapter III we find that moral virtue is largely concerned with pleasure and pain.
“It is on account of the pleasure that we do bad things, and on the account of the pain
that we abstain from noble ones”. From this we can see the connection between Moral
Virtue and pain and pleasure. Therefore, to achieve moral excellence we need to be
able to face pain and not indulge in all pleasures. In order to achieve this we need a
certain upbringing, we need to be taught this from a young age. Here we can see the
In the 4th chapter Aristotle gives three things that influence moral virtue. One needs
these things to perform virtuous acts; firstly, the right knowledge of virtue, secondly
one must choose how to act and lastly he must act with surety and an unchangeable
character.
Another important element found in this chapter is that the manner of a virtuous man
is left undefined. Very little is discussed on what deeds are virtuous and how to act
virtuous. This gives us an idea of Aristotle’s audience. He expects them to make their
own discussions on moral virtue, on what acts are virtuous or how to act in different
circumstances. This reflects on the concept about virtue having no set of dogmatic
principles or rules and that his works must be seen as guidelines. His students are
educated men, and in some sense, Aristotle sees no need to spoon feed them, leaving
the major discussions of virtue in their hands, leaving them to make the choice.
Besides, these men should already have, to some extent, a base and knowledge of
moral virtue in order for them to learn anything from the great teacher. As Aristotle
made clear, it is impossible to teach a man anything of moral virtue, that has no
knowledge of it.
the soul is divided into three things; passion, faculty and a state of character. Virtue
lies not in the passions as one is not judged according to one’s passions or feelings.
Virtue is neither resided in faculty for the same reason, therefore it must reside in the
state of character.
In Chapter 6 he describes the sort of state of character. Again we see that the ‘mean’
plays a significant role. Aristotle states that every virtuous act will depend on the
‘mean’, in other words, a virtuous act is wholly dependable on the demand of the
situation. Here again he refers to the excess and defects which destroys moral virtue.
Each man will have to judge the situation on his own merits. This brings us back to
Aristotle leaving the manner of the virtuous man undefined in Chapter 4. A man’s
ability to judge on merit, how to act in a situation is done by the experience or
Aristotle begins his 3rd book, which main concern is courage, a manifestation of moral
virtue, by listing some fearful things which he sees as evils. These would be, disgrace,
poverty, death, disease etc. These are the things that we fear because they are evil. He
continues by saying that it is noble to fear some of these things such as disgrace. If
one fears disgrace it means one has self-respect, if not one is shameless.
This brings us to the fact that a shameless person is in some twisted way brave
We have to ask ourselves, with what fearful things are brave men concerned?
Aristotle explains that some fearful things are not fearful to some men because they
have experience in it. But there are some things beyond human strength that should be
Now, a brave man will face anything, even if it brings him fear, but it is the way he
meets this evil that makes him brave. He will meet it a noble way for honour’s sake.
The way that one meets these evils, the noble and honourable way, even if they cause
fear, could be described as courage. A coward will fear all things and his actions or
the way he meets these fears will not be noble and he would be seen without courage.
The rash man who meets all dangers could be seen as a defect, as it is not done in a
noble and honourable way. Therefore all men are concerned with the same fears but
meet evils.
The first he lists, Aristotle considers being the closest to true courage, which is that of
the citizen soldier. It is considered close to true courage as it is due to virtue that the
individual act brave. It however is not pure true courage because the individual is
acting on the fear of being disgraced and/or on the desire for being seen as noble.
A man of true courage does fear disgrace but this is not his reason for acting brave.
seems that some men are brave because they have superior knowledge about a battle
ground and know they will win for example. This however is not true courage
because if the roles were reversed these men would not necessarily have courage.
A man of true courage will stand and fight without knowledge or experience.
A third example is passion. Passion is often seen as a form of courage but it can not
be seen as true courage. If one acts on passion alone one becomes rash and reckless.
One of true courage can not be reckless because his actions are not noble or
honourable.
The next example Aristotle gives as those who seem brave because they are sanguine
people. Their bravery lies in the idea that they are unbeatable. Once their confidence
He who acts with true courage never loses his bravery and is steadfast to the very end.
“The Spartans do not ask how many, but where they are”
The 5th and final example given to us by Aristotle is those how seem brave simply
because they are ignorant to the dangers they will face. As soon as they realise the
true danger they flee. He who acts with true courage does not run or lose his bravery
Once again Aristotle does not clearly say how a man of true courage should act but he
gives guidelines through his examples of how not to act. Therefore we can deduct that
a man of true courage does not need any reason to be brave except for the simple sake
of honour. His source of bravery is not fear, superior knowledge, passion, confidence
or ignorance, even though he might posses all or some of these traits, such as fear for
losing his good name, or passion in battle. No, a person’s source for true courage
“Self-respect is the chief element in courage; courage is the chief element honour”
Thucydides
Bibliography:
Press
1980