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Virtue ethics (also aretaic ethics, [a] [1] from Greek ἀρετή ) is a philosophical approach that treats virtue and character as the primary subjects of ethics, in contrast to other ethical systems that put consequences of voluntary acts, principles or rules of conduct, or obedience to divine authority in the primary role.
The revival of Stoicism in the 20th century can be traced to the publication of Problems in Stoicism [59] [60] by A. A. Long in 1971, and also as part of the late 20th-century surge of interest in virtue ethics. Contemporary Stoicism draws from the late 20th- and early 21st-century spike in publications of scholarly works on ancient Stoicism.
Jesuit scholars Daniel J. Harrington and James F. Keenan, in their Paul and Virtue Ethics (2010), argue for seven "new virtues" to replace the classical cardinal virtues in complementing the three theological virtues, mirroring the seven earlier proposed in Bernard Lonergan's Method in Theology (1972): "be humble, be hospitable, be merciful, be ...
The Paradoxa Stoicorum (English: Stoic Paradoxes) is a work by the academic skeptic philosopher Cicero in which he attempts to explain six famous Stoic sayings that appear to go against common understanding: (1) virtue is the sole good; (2) virtue is the sole requisite for happiness; (3) all good deeds are equally virtuous and all bad deeds equally vicious; (4) all fools are mad; (5) only the ...
In fact, virtue ethics takes its inspiration from Aristotle's approach to ethics—in particular, sharing his emphasis on character excellence, and ethical psychology. Some philosophers, in particular Bernard Williams, regard Aristotle's ethics as superior to the Utilitarian and Kantian traditions, which have come to be the dominant approaches ...
In the first section of his Metaphysics of Morals, German philosopher Immanuel Kant explores temperance as the virtue of "Moderation in the affections and passions, self-control, and calm deliberation" and goes so far as to praise temperance as an essential and beneficial element of every human being's potential, even though he thinks ancient ...
Aristotle analyzed the golden mean in the Nicomachean Ethics Book II: That virtues of character can be described as means. It was subsequently emphasized in Aristotelian virtue ethics. [1] For example, in the Aristotelian view, courage is a virtue, but if taken to excess would manifest as recklessness, and, in deficiency, cowardice. The middle ...
Following the ideas of the Old Academy, Zeno divided philosophy into three parts: logic (a wide subject including rhetoric, grammar, and the theories of perception and thought); physics (not just science, but the divine nature of the universe as well); and ethics, the end goal of which was to achieve eudaimonia through the right way of living ...