abstract: At least since Burnyeat’s “Aristotle on Learning to Be Good,” one of the most ments?3 Does Aristotle think that punishments have a positive role in the. M. F. Burnyeat, Explorations in Ancient and Modern Philosophy, ‘Virtues in action’ and ‘Aristotle on learning to be good’, is not wholly. Chapter aristotle on learning to be good university. Amelie rorty ed, essays on aristotle s ethics created date. Burnyeat dialectic, to counteract the excessive.
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University of California Press. Burnyeat’s account Burnyeat says that according to Aristotle, “You need a good upbringing not simply in order that you may have someone around to tell you what is noble and just — you do need that.
Aristotle on learning to be good
Built on the Johns Hopkins University Campus. However as the previous passage indicates, the generous-minded do not learn directly from the arguments for they are not experienced enough or rational enough to benefit from direct teaching. Thus, a taste for games comes naturally along with the acquisition of skills, and practice provides skills. Now the generous-minded are “true lovers of what is noble,” so they choose virtuous acts for their own sake.
Haines – – Utilitas 22 2: Find it on Scholar. And Aristotle’s point is that when the goal is not achieved, then the pain of a virtuous act may outweigh the pleasure.
First, Aristotle never actually says that repetition makes virtuous acts pleasant or that certain ways of acting bring about certain ways of feeling.
20th WCP: To Become Good
So learners do not learn that virtuous acts are pleasant by performing and enjoying them, because learners do not enjoy them. After all, the closer people are to aristotoe virtuous, the more pleasure they gain from virtuous activity, but even people who are rather far from being virtuous gain some pleasure from acting virtuously.
The vicious have wicked habits of action and passion. If virtuous activities are like games, then practice makes virtuous acts pleasant, too. That is, they come to choose virtuous acts for their own sake, although they still lack burnyezt of which acts are virtuous, and lack habits of virtuous action and passion. Objections to Burnyeat’s account I must disagree with Burnyeat for several reasons.
Again, it is pain associated with vicious acts rather than the pleasure of virtuous acts which drives moral development. They have the same traits as those among the many who make moral progress.
This article has no associated abstract. Medial action is not pleasant for a person with excessive or defective passions. So how do we procure knowledge of which acts are virtuous, come to chose to perform virtuous acts for their own sake, and acquire habitual virtuous passions?
Rachel Barney – – In D. The virtue of good temper involves appropriately feeling and expressing anger, yet Aristotle mentions that expressing anger is painful b Ldarning the recommendation to perform virtuous acts be addressed to somewhat virtuous people, people who have some of the right knowledge, desires, passions, motives, etc.
The many learnint knowledge of which acts are virtuous aristorle they “have not even a conception of what is noble. Somewhat speculatively, I attributed a series of stages of moral development to Aristotle.
This same desire to avoid regret may move some of the continent to acquire habits of virtuous passion, and become well-brought-up.
We are inquiring not in order to know what virtue is, but in order to become good A Collection of Critical Essays. Finally, they are fully virtuous by being taught why virtuous acts are virtuous. Sherman, The Fabric aristotlw Character Oxford: It is easy zristotle to see how performing virtuous acts can provide habits of virtuous action.
Rent from DeepDyve Recommend. Marta Jimenez – – Phronesis 61 1: Robert Heinaman – – Phronesis 52 2: Eating the right amount is not pleasant for people whose appetites are too large or too small.
Setup an account with your affiliations in order to access resources via your University’s proxy server Configure custom proxy use this if your affiliation does not provide a proxy. Duvall – – History of Political Thought 19 1: Burnyeat says, “I may be told, and may believe, that such and such actions are just and noble, but I have not really learned for myself taken to heart, made second nature to me that they have this intrinsic value until I have learned to value love them for it.
I have argued that virtuous acts are not typically pleasant, even for the virtuous, let alone for learners on the path to virtue.