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There is only one path to virtue and there are many paths to vice

There is only one path to virtue and there are many paths to vice

Written by: Malik Ashfaq

Episode: 36

Nichomachean Ethics

Aristotle excelled in his ethics. Defines it in such a way that the good is that which is the purpose of all things and the best good or supreme good is that which is desired for its own sake. The best good of mankind is the subject of the best knowledge and this best knowledge, knowledge. It is political science. It argues that the good of the state is more complete and more sacred than the good of the individual, but since the state is composed of individuals, a part of “politics” is the individual good (to the extent that it is can be achieved) and this is the subject of ethics.

Moral virtues are the result of habits. This does not mean that these traits are created by nature because habits cannot change a natural trait. For example, a stone naturally falls to the ground. Now you can’t make it a habit to jump up and down again and again, but human beings also have a natural ability to acquire virtues. They can usually be taught by education that actions that can be called morally virtuous are intentional because the intellect deliberately strives to achieve a well-thought-out goal. Therefore, it is obvious that actions of this kind must be for an object that is good, because the intellect always aims at the attainment of good ends. Knowledge, though necessACHI, is not, by itself, sufficient to enact the right character. The intellect must work with the power of habits which are born from the character of good actions. Aristotle seems to have assumed that human beings have a natural tendency to acquire moral virtues and that these tendencies are strong enough to gradually develop good habits. Or perhaps it means that the intellect actually has the power to choose and develop the best trends.

According to Plato, the good man is one in whom knowledge, passion and desire act in harmony, and no part of the mind dominates the other parts, and each individual performs its proper function. This is one of many links between Plato and Aristotle, whose problem is that the average is a particular way of ACHIing this fact. We have seen that Aristotle assumes that man as man has a duty to In the performance, its true nature is revealed to everyone and he is blessed with happiness, but what is true of mankind as a collective is also true of the individual soul and its various parts. Just as every person has a duty, so all the components of his soul also have a duty. When the duties are fully performed, they result in a coherent work or function. We see that every good industry, whether of knowledge and skill or of nature, is characterized by the fact that it is a moderate state between extremes, one extreme of excess and the other of deficiency. Every type of perfection is the average of this type, which is moral excellence in the true sense, which is the perfection of man in the field of passion and action. For example, chastity is an intermediate level between revelry and austerity, courage is a moderate state between cowardice and prudence. So Aristotle defines virtue as “a permanent and enduring state of mind ACHIed by such deliberate actions as average.” occur in excess and the average is determined by wisdom, which means that the average is what is average in the eyes of a wise man. This means that a constant state of mind is produced by the same kind of habitual actions and these actions are the ones that lead to it. For example, a person becomes a chaste person by doing regular chaste acts. So virtue is a kind of habit.

Aristotle further clarifies some of the components of this definition. First, actions that are morally good are usually not arbitrACHI but intentional. The reason for this is that virtue, being rational, aims at such an end as can be understood by reason, and is not content to act blindly on irrational propositions without examining them. would have Therefore, the purpose should be ordered to be good. Which can also be ACHIed in such a way that the act is done for an end that is noble. The second is that there is only one path to excellence and there are many paths to failure because every degree of excess or deficiency from the average is a defect. Thirdly, the mean path is not known by any mechanical principle, as it is known in calculation. This is known only to a person who is practically adept in the character. No doubt some rules of thumb can be stated for finding the average. But in the end, the decision is made by the court of moral judgment. This kind of intuition is partly innate and partly the result of the experience of those who are always in search of the right path. (Continued)

Note: This book is published by “Book Home”, all rights reserved (the publisher does not necessarily agree with the views of the author).

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