By C. Cordner
This booklet exhibits how our ethical options are nourished by way of awe, reverence, and numerous different types of love. those methods of encountering the realm and different humans tell our experience of fine and evil, of justice and injustice, of legal responsibility, of constancy and betrayal, and of many virtues and vices. In methods ethical philosophy often misses, this ebook exhibits ethical figuring out is broadened and deepened by means of what's disclosed basically in those types of come across.
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Additional resources for Ethical Encounter: The Depth of Moral Meaning (Swansea Studies in Philosophy)
Or it might summon the non-Kantian thought that the (for example) compassionate person acts wholly selflessly. None of these is Aristotle’s idea. If Aristotle would agree with (say) Kant that the pursuit of money and the avoidance of punishment, for example, are ends external to virtue, there are some things which for Aristotle are unproblematically integral to virtue, but whose moral status for us moderns is at least ambiguous. These include a proper regard for honour and esteem from one’s peers, the desire to avoid shame, and a proud valuing of oneself as a person who has succeeded in constituting himself as virtuous.
But this conclusion would be at odds with Aristotle’s discussion of megalopsychia, and also with much that he says about other virtues, most notably courage. Moreover, the tempting conclusion does not follow from either of the above-mentioned thoughts about honour. 12 As Howard Curzer points out,13 this does not mean that the megalopsychos is unduly preoccupied with honour. The point is rather that honour initially enters the picture of megalopsychia as the particular subject matter of that virtue.
The conception Aristotle’s courageous man has of what he is doing makes essential reference to the appearing of his activity before the eyes of his peers. ’ Rather, the deed’s shamefulness is a fundamental mode of its viciousness, and his sense of its shamefulness includes a sense of how it appears to his peers. ’) Essential to the thought of the deed’s failure in virtue, then, is the awareness of it as contemptible in the eyes of his peers. The concepts of the ignoble and the disgraceful share this structure, as do the concepts of the noble and the honourable.