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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Aristotle not only concedes that courageous acts are often painful because they often lead to death, wounds, etc. Medial action is not pleasant for a person with excessive or defective passions. Thus, those incontinent people who make moral progress gain habits of virtuous action thereby becoming continent in order to avoid the pain of regret.

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Once more moral progress occurs through pain associated with vicious acts rather than pleasure associated with virtuous acts. Yet virtuous acts are often not overall pleasant for people with somewhat virtuous tastes. This website uses cookies to ensure you get the best experience on our website.

Aristotle on learning to be good

Making virtuous acts pleasant requires something over and above the skills provided by practice. Instead, the generous-minded “obey the sense of shame.

This entry has no external links. It is easy enough to see how performing virtuous acts can provide habits of virtuous action. 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 burnyezt habitual virtuous passions? Robert Heinaman – – Phronesis 52 bjrnyeat Project MUSE promotes the creation and dissemination of essential humanities and social science resources through collaboration with libraries, publishers, and scholars worldwide.


Aristotle denies that liberal people find liberal acts e. They choose virtuous actions for their own sake and they have knowledge of which acts are virtuous, but they are somehow deflected from performing virtuous acts because they lack virtuous passions.

Political Participation and Eudaimonia in Aristotle’s Politics. Marta Jimenez – – Phronesis 61 1: He can say that a virtuous person finds the overall virtuous life pleasant. Thus, it is not pleasure associated with virtuous acts, but rather pain and fear of punishment associated with vicious acts that make the many better. Thus, Burnyeat’s explanation collapses.

Project MUSE – Aristotle on “Steering the Young by Pleasure and Pain”

Could the arstotle to perform virtuous acts be addressed to somewhat virtuous people, people who have some of the right knowledge, desires, passions, motives, etc. The aristotlf enjoys the virtuous act, “because it is what is truly or by nature pleasant. Contrary to what is usually thought, Aristotle concedes that virtuous acts are not typically pleasant at several points.

Learners do not make the right choices for the right reasons. Setup an account with your affiliations in order to access resources via your University’s proxy server Configure custom proxy use this if your affiliation does not provide a proxy. He says, “We become just by performing just acts, and temperate by performing temperate acts” a Presumably, the continent make moral progress by similarly acquiring habits of virtuous passion.

I have argued that virtuous acts are not typically pleasant, even for the virtuous, let alone for learners on the path to virtue.

University of California Press. So the incontinent are counter-examples to Burnyeat’s thesis that learners come to choose virtuous acts for their own sake by performing virtuous acts. Aristotle believes that if this pleasure is added to the pleasure of knowing that one is performing a virtuous act the combination outweighs whatever pain is involved in the act.

Accomplishing the external goal of a virtuous act yields a certain pleasure. We are inquiring not in order to know what virtue is, but in order to become good Learming is, they come to choose virtuous acts for their own sake, although they still lack knowledge of which acts are virtuous, and lack habits of virtuous action and passion.


Presumably, those who progress do so by internalizing the punishments. And this, in turn, produces habits of virtuous passion. Without cookies your experience may not be seamless.

First, Aristotle never actually says that repetition makes virtuous acts pleasant or that certain ways of acting bring about certain ways of goood.

The Carpenter and the Good. No keywords specified fix it. Here “the incurably bad” burnyeay 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.

The invaders may take the city despite the courageous efforts of the defenders. Moravcsik – – Garden City, N. For these do not by nature obey the sense of shame, but only fear, and do not abstain from bad acts because of their baseness but through fear of punishment.

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

Haines – arlstotle Utilitas 22 2: They have the same traits as those among the many who make moral progress. Thomas Douglas – – Neuroethics 7 1: Again, it is pain associated with vicious acts rather than the pleasure of virtuous acts which drives moral development. Robin Smith – unknown. Vicious or continent people, for example, are often able to perform virtuous acts that they do not enjoy.