Aristotle: Difference between revisions
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Aristotle believed that a person "well brought up" at home will be more accepting and conducive to the practice of both civic and moral virtues.<Ref>[[Deuteronomy 4]]:9 Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons’ sons;</Ref> | Aristotle believed that a person "well brought up" at home will be more accepting and conducive to the practice of both civic and moral virtues.<Ref>[[Deuteronomy 4]]:9 Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons’ sons;</Ref> | ||
The Nicomachean [[Ethics]] of Aristotle were followed by Aquinas who believed the greatest good comes was ordained by God through the hearts and hands and mind of men who accept [[The Way]] of God, which is [[righteousness]]. | The Nicomachean [[Ethics]] of Aristotle were followed by [[Thomas Aquinas]] who believed the greatest good comes was ordained by God through the hearts and hands and mind of men who accept [[The Way]] of God, which is [[righteousness]]. | ||
[[Moral]] and therefore social issues are the product of ''[[right reason]]ing'', not the rule making of an autocratic authority. [[Social virtue]] suggests the interaction of members of society, such as ''gratitude'' is the virtuous reaction to the virtue of ''generosity''. | [[Moral]] and therefore social issues are the product of ''[[right reason]]ing'', not the rule making of an autocratic authority. [[Social virtue]] suggests the interaction of members of society, such as ''gratitude'' is the virtuous reaction to the virtue of ''generosity''. | ||
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Revision as of 07:49, 4 January 2023
Aristotle in "On the world" states, "Things which are put together are both whole and not whole, brought together and taken apart, in harmony and out of harmony; one things arise from all things, and all things, arise from one thing."
Virtue, by definition, is the moral excellence of a person, and a morally excellent person has a character made-up of virtues valued as good. That would mean they are honest, respectful, courageous, forgiving, and kind, just as examples.[1]
Social Virtues may be so closely related to the moral virtues that they may not even be distinguishable from them. They are generally viewed as the virtues or traits of character that promote social harmony.
Socrates uses the term courage in Plato's Republic in place of "civic virtue". Since all city-states justified their legal system by the gods there is no distinction between spiritual virtue, mandated by a higher being, and civic virtue by the laws or customs of civil society. If virtue is the “character muscle” of the individual, Social Virtues can be described as the sinew of society.
Aristotle advises that of man takes pleasure in virtue he will not only achieve the greatest happiness his society will also be great. Knowledge of these virtues and their promotion through the structures of society are the only moral hope for a better community.
Aristotle believed that a person "well brought up" at home will be more accepting and conducive to the practice of both civic and moral virtues.[2]
The Nicomachean Ethics of Aristotle were followed by Thomas Aquinas who believed the greatest good comes was ordained by God through the hearts and hands and mind of men who accept The Way of God, which is righteousness.
Moral and therefore social issues are the product of right reasoning, not the rule making of an autocratic authority. Social virtue suggests the interaction of members of society, such as gratitude is the virtuous reaction to the virtue of generosity.
For virtue to be real, it must be the result of choice.
Pages containing "Aristotle"
...has framed all things by the Logos, and holds them in being by His Spirit. Aristotle, again, and his followers, recognising the existence of one whom they regar The same thing led Aristotle to say that the things below the heaven are not under the care of Providenc
...usia) to do anything one wishes...”Cite error: Closing </ref> missing for <ref> tag
...on on us.”[3] Polybius and Aristotle believed in the political doctrine of anacyclosis which is that the theory
...e to be self-controlled; and by doing brave acts, we become brave..." [4]
...sia) to do anything one wishes...”.[5]
The Greek Aristotle said nothing is in the soul that does not come through the senses.
Influenced by: Montesquieu, Jean-Jacques Rousseau, Aristotle
...ception of "tao" (道) the principles and ways of Nature? The philosopher Aristotle provided a definition of logos in his work Rhetoric, where he used logos to
Plato, Socrates, and Aristotle saw the soul (ψυχή psūchê)[6] as a log
...that exousia means “right”.[7] ...usia) to do anything one wishes...”<Ref>Lawmakers and Ordinary People in Aristotle, by Paul Bullen (1996) http://paul.bullen.com/BullenLawmakers.html
- ↑ Virtue includes the desire to do what is morally right. Virtue begins with the good condition of the heart. (See Luke 19:1-10: Zacchaeus began with desire, and in the end, he gave to the poor). Feigned friendliness or patience is not virtue. Virtue stems from sincere humility with God. Virtue attends real repentance. Zacchaeus was chief among the publicans, and rich, but changes happened to him after he met Jesus.
- ↑ Deuteronomy 4:9 Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons’ sons;
- ↑ Polybius, The Histories 6.57.
- ↑ Aristotle on Self-Discipline.
- ↑ Lawmakers and Ordinary People in Aristotle, by Paul Bullen (1996, VI. 4.1318b38-1319a4)
- ↑ 5590 ~ψυχή~ psuche \@psoo-khay’\@ from 5594; n f AV-soul 58, life 40, mind 3, heart 1, heartily + 1537 1, not tr 2; 105
- 1) breath
- 1a) the breath of life
- 1a1) the vital force which animates the body and shows itself in breathing
- 1a1a) of animals
- 1a1b) of men
- 1b) life
- 1c) that in which there is life
- 1c1) a living being, a living soul
- 1a) the breath of life
- 2) the soul
- 2a) the seat of the feelings, desires, affections, aversions (our heart, soul etc.)
- 2b) the (human) soul in so far as it is constituted that by the right use of the aids offered it by God it can attain its highest end and secure eternal blessedness, the soul regarded as a moral being designed for everlasting life
- 2c) the soul as an essence which differs from the body and is not dissolved by death (distinguished from other parts of the body)
- 1) breath
- ↑ http://plato.stanford.edu/entries/aristotle-politics/