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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Therefore, they are not pleased by the right things. Perception, Phantasia, Thought, and Desire. This does not mean that the virtuous life is not a pleasant life. Somewhat speculatively, I attributed a series of stages of moral development to Aristotle.

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University of Notre Dame Press, ], p.

They do not think that virtuous action is intrinsically valuable. Now according to Burnyeat, when learners perform virtuous acts they enjoy these acts in the same way that virtuous people do. Built on the Johns Hopkins University Campus. bburnyeat

Social Psychology, Mood, and Helping: 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?

Burnyeat maintains that, according to Aristotle, people acquire moral virtue through the pleasure generated by the performance of virtuous acts.

Aristotle on learning to be good

Burnyeat can say that virtuous acts usually have pleasant consequences. My account 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? And Aristotle’s point is raistotle when the goal is not achieved, then the pain of a virtuous act may outweigh the pleasure. In this way the generous-minded person gains the knowledge of which acts are virtuous.


Moravcsik – – Melbourne, Macmillan. Hedonism and the Variety of Goodness. Shame over the performance of vicious acts imbues some of the generous-minded with the knowledge of which acts are virtuous, transforming the generous-minded into the incontinent.

They lack the right passions. And it makes no difference whether he is young in years or youthful in character” a This website uses cookies to ensure you get the best experience on our website. There is no reason to think that we acquire these characteristics in the same way at the same time.

And teaching provides knowledge of why certain acts are virtuous to people with the right habits, the well-brought-up a, b, a Here “the incurably bad” are the vicious and the brutish; “those who have been well advanced by the formation of habits” include the generous-minded, and “those who disobey and are of inferior nature” are the many.

Myles F. Burnyeat, Aristotle on learning to be good – PhilPapers

Moreover, they believe that their wicked choices are correct. However, virtuous acts do not always accomplish their leaening. Medial action is not pleasant for a person with excessive or defective passions.

On the other hand, Aristotle says that llearning order to perform virtuous acts virtuously “the agent also must be in a certain condition when he does them; in the first place he must have knowledge, secondly he must choose the acts, and choose them for their own sakes, and thirdly his actions must proceed from a firm and unchangeable character” a We atistotle inquiring not in order to know what virtue is, but in order to become food Once the generous-minded have learned which leraning are virtuous, they have progressed to incontinence.

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No keywords specified fix it. Learners find some vicious acts pleasant, and some virtuous acts unpleasant. I have argued that virtuous acts are not typically pleasant, even for the virtuous, let alone for learners on the path to virtue. This same desire to avoid regret may move some of the continent to acquire habits of virtuous passion, and become well-brought-up.

Second, the incontinent choose virtuous acts for their own sake, but they do not perform virtuous acts. The ability to perform virtuous acts does not, by itself, make these acts pleasant. Accomplishing the external goal of a virtuous act yields a certain pleasure.

20th WCP: To Become Good

Ancient and Modern Morality. Aristotle says that we learn which acts are virtuous, choose virtuous acts for their own sake, and acquire virtuous habits by performing virtuous acts.

Princeton University Press, except that I translate arete by learjing rather than by “excellence”. A Collection of Critical Essays. 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.

They do have wicked habits burnyewt firm false beliefs about how to act. Contact Contact Us Help.