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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Burnyeat can say that virtuous acts usually have pleasant consequences. He can say that a virtuous person finds the overall virtuous life pleasant. Thus, those incontinent people who make moral progress gain habits of virtuous action thereby becoming continent in order to avoid the pain of regret.
In addition to Aristotle’s examples, many other painful, virtuous acts may be mentioned. They lack the right passions. Virtue, vice, incontinence, etc. Here “the incurably bad” are the vicious and the brutish; “those who have been well advanced nurnyeat the formation of habits” include the generous-minded, and “those who disobey and are of inferior arstotle are the many. On burnyeah other hand, Aristotle says that in 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 t and unchangeable character” a Somewhat speculatively, I attributed a series of stages of moral development to Aristotle.
The desire to avoid regret moves some of the incontinent to acquire habits of virtuous action, and become continent. Added to PP index Total downloads 67 98, of 2, Recent downloads 6 months 15 32, of 2, How can I increase my downloads? Fourth, they gain habits of virtuous passions by regretting their vicious passions and become well-brought-up. The many, on the other hand, are not incurably bad.
Princeton University Press, except that I translate arete by burrnyeat rather than by “excellence”. Now according to Burnyeat, when learners perform virtuous acts they enjoy these acts in the same way that virtuous people do.
Myles F. Burnyeat, Aristotle on learning to be good – PhilPapers
Request removal from index. He does say that painful things “will not be painful when they have become customary” bbut “not painful” does not mean “pleasant”. Find it on Scholar.
Thomas Douglas – – Neuroethics 7 1: Ancient and Modern Morality. Second, motivated by shame, god gain knowledge of which acts are virtuous, becoming incontinent.
But Burnyeat cannot say that virtuous acts are typically overall pleasant, even for the bburnyeat person. They do have wicked habits or firm false beliefs about how to act. This entry has no external links. Instead, the generous-minded “obey the sense of shame. That is why the vicious are incorrigible b The many lack knowledge of which acts are virtuous for they “have not even a conception of what is noble.
Third, learners gain habits of virtuous action by regretting their vicious acts and thus become continent. Aristotle goes on to contrast the many with those who are incorrigible.
Aristotle on learning to be good
Virtuous yood is often painful. According to Burnyeat, Aristotle thinks this works successfully because virtuous acts are pleasant. Of course, many of the many remain fixated at the beginning stage of moral development. Burnyeat cites skiing Burnyeat, p. Fifth, Burnyeat’s explanation of how virtuous action provides the ability to choose to perform virtuous acts for their own sake fails because Aristotle is committed the view that learners do not typically enjoy virtuous acts.
Project MUSE – Aristotle on “Steering the Young by Pleasure and Pain”
Now Burnyeat observes that what virtuous aristotld enjoy about virtuous acts is that they are “the practice of the virtues undertaken for lezrning own sake. Accomplishing the external goal of a virtuous act yields a certain pleasure. Activities are games rather than drudgery because mere acquisition of appropriate skills is all it takes for most people to find the activity pleasant.
Could the recommendation to perform virtuous acts be addressed to somewhat virtuous people, people who have some of the right knowledge, desires, passions, motives, etc. They move from being punished for wrongdoing to feeling shame for wrongdoing.
A Theoretical and Empirical Investigation. Finally, the well-brought-up become fully virtuous by being taught why virtuous acts are virtuous. Paideia logo design by Janet L. I have argued that virtuous acts are not typically pleasant, even for the virtuous, let alone for learners on the path to virtue.
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. University of California Press. If learnong activities are like games, then practice makes virtuous acts pleasant, too. Arguments “encourage and stimulate the generous-minded” to virtue. A Collection of Critical Essays.
Learners find some vicious acts pleasant, and some virtuous acts unpleasant. Jessica Moss – – Oxford University Press.
bjrnyeat But how can the performing of virtuous acts provide knowledge of which acts are virtuous, induce people to choose virtuous acts for their own sake or inculcate habits of virtuous passion?
This brings gopd to the point of being well-brought-up and ready-to-be-taught. In this way the generous-minded person gains the knowledge of which acts are virtuous. So learners do not learn that virtuous acts are pleasant by performing and enjoying them, because learners do not enjoy them.