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All Rights Reserved. OSO version 0. University Press Scholarship Online. Sign in. Not registered? Sign up. Publications Pages Publications Pages. Recently viewed 0 Save Search. The Vicious man is an inversion of the Virtuous man. His core flaw is he cannot properly choose - he mistakes virtue for vice and vice for virtue. He sees licentiousness not as an excess, but as good, for example. The traditional view of the relationship between the moral theories of Aristotle and Kant is that the two were fundamentally opposed to each other.
Kant not only radically rejected Aristotle's eudaimonism, but he was also opposed to virtue as a fundamental ethical category. The sins of incontinence are a failure to control the natural passions.
Two kinds of malice: violence, which turns men into animals who can be violent , and fraud, which is a singularly human kind of malice. It does the most to offend God, because it defiles the part of us that is most like God. Virtue ethics began with Socrates, and was subsequently developed further by Plato, Aristotle, and the Stoics.
Virtue ethics refers to a collection of normative ethical philosophies that place an emphasis on being rather than doing. Friendship is clearly necessary and splendid, but people disagree on its precise nature. Friendship consists of a mutual feeling of goodwill between two people.
There are three kinds of friendship. The first is friendship based on utility, where both people derive some benefit from each other. Nicomachean Ethics is a philosophical inquiry into the nature of the good life for a human being. Aristotle begins the work by positing that there exists some ultimate good toward which, in the final analysis, all human actions ultimately aim.
What is the difference between the continent and incontinent person according to Aristotle? Category: personal finance frugal living. With incontinence , a person has both the wrong desire and the wrong action even though he has the right reason.
A continent person acts according to virtue and does so for the right reason but his desires are bad. Intemperance is the worst because the person has both bad desires and bad reasoning. Yet this view is contrary to experience. An incontinent man is worse than one who acts badly deliberately because the latter may at least be persuaded to change his mind, while the incontinent man already knows what is good but is simply not doing it because he is ruled by his passions.
The incontinent man is disposed toward the objects toward which an intemperate man is disposed. The difference between the incontinent man and the temperate man is that the intemperate man deliberately chooses to pursue all pleasures, while the incontinent man thinks he should not seek after pleasure but does so anyway.
Those under the influence of their passions are somewhat like those who are mad or drunk, for they do not act according to the knowledge that they have. Incontinent men are like this. In an incontinent man the desire, not the knowledge of what is right, is contrary to right reason. Is anyone incontinent without qualification or are people incontinent with respect to specific things? Those who are incontinent by excessively seeking victory, wealth, honor, or other such things are only incontinent with respect to those things.
But those who are incontinent with respect to bodily enjoyments are incontinent in the unqualified sense. Incontinence in an unqualified way is that which parallels human intemperance. Incontinence with regard to desire is worse than incontinence with regard to temper, since desire does not follow reason while temper does.
Some dispositions are human and natural, others are brutal, and others are caused by injury or disease. Temperance and intemperance are concerned only with the first of these. The man who pursues the excesses of pleasurable things through intention is intemperate. Such a man is not disposed to regret and is incurable. The intemperate man is worse than the incontinent, since incontinence is a kind of softness while intemperance is deliberately disgraceful. The incontinent man is disposed to regret, and as such the incontinent man is curable.
Incontinence is not really a vice since it is contrary to one's deliberate choice while vice is in accordance with one's deliberate choice. Incontinent men are not unjust but they do unjust things. Those who are obstinate are hard to persuade. They are somewhat similar to the incontinent man, except that the reason the incontinent man will not change is his passion, while the reason the obstinate man will not change his reasoning.
Those who are obstinate may be opinionated, ignorant or boorish. Only those who do things for the sake of disgraceful pleasures are intemperate or incontinent, not those who do things for the sake of noble pleasures.
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