Abstract
Chapter 1 Introduction
4.3: Virtue Ethics and its Three Different Directions
Since the time of the existence of the virtue ethics in the twentieth century, it has been developed in three main directions. They are namely, eudemonism, agent-based theories, and the ethics of care. Eudemonism bases virtues in human flourishing, where flourishing is equated with performing one’s distinctive function well. In the case of humans, Aristotle argued that our distinctive function is reasoning, and so the life “worth living” is one which we reason well. An agent-based theory emphasizes that virtues are determined by common- sense intuitions that we, as observers, judge to be admirable traits in other people. The third branch of virtue ethics, the ethics of care, was proposed predominately by feminist thinkers.
It challenges the idea that ethics should focus solely on justice and autonomy; it argues that more feminine traits, such as caring and nurturing, should also be considered.
62 Richard Taylor, (2002) “Virtue Ethics: An Introduction” Prometheus Books,
4.3.1: Eudaemonism:
Aristotle for the first time has used the term ‘eudemonism’. Eudemonia casually means happiness. According to Aristotle those things which can be regarded to be end in themselves also contribute to a wider end, and that end is nothing but the greatest good of all. That good is eudemonia. Eudemonia is happiness, contentment, and fulfilment and it is the best kind of life a person can have. According to eudemonism a good man is the one who uses to do all the functions and duties properly for the society, which he have actually given to him. Here one question which is found to be aroused is- ‘what makes the function of a man different from the other being? The answer of this question is ‘reason’. So it implies that an action of a distinctive human being should be guided by reason and that is why it can be said that a good man is the one who uses his reason well. This is the life of excellence or of eudemonia.
One important point of the eudemonistic virtue ethics is that it reverses the relationship between virtue and rightness. A utilitarian thinker may say that virtue ethics is acceptable because someone with a kind disposition is likely to bring about consequences that will maximize utility. So the virtue is only justified because of the consequences it brings about.
But so far as eudemonist virtue ethics is concerned it is that which is justified because they are constitutive elements, that is, human flourishing and wellbeing of eudemonia. It is good in itself.63
63 N. Athanassoulis, . (2010, 7 7). Virtue Ethics., Retrieved 11 9, 2011 from Internet Encyclopedia of
There are different variations of virtue theory and accordingly we may make a selective estimate of some such observations. Rosalind Hursthouse argues that the virtues make their possessor a good human being. All living things can be evaluated qua specimens of their natural kind. Like Aristotle, Hursthouse argues that the characteristic way of human beings is the rational way. By their very nature human beings act rationally, a characteristic that allows every human being to make decisions and to change our character and allows others to hold us responsible for those decisions. Acting virtuously, that is, acting in accordance with reason. It is acting in the way characteristic of the nature of human beings and this will lead to eudemonia. This means that the virtues benefit their possessor. The virtues make a man realize of their capacity of rationality and therefore contribute to every one’s well-being and perfection in that sense.64
4.3.2: Agent-Based Accounts of Virtue Ethics:
However, it is not the case that all accounts of virtue ethics are eudemonistic. Michael Slote has developed an account of virtue based on the common-sense intuitions of the human being. Slote makes a distinction between agent-focused and agent-based theories. According to him the agent-focused theories understand the moral life by understanding the meaning of what is virtuous individual. It is regarded by him that human virtues are inner dispositions.
Aristotelian theory is an example of an agent-focused theory. By contrast, agent-based theories are more radical in that their evaluation of actions is dependent on ethical judgments about the inner life of the agents who perform those actions. There are a variety of human
64Rosalind Hursthouse, (1999), “On Virtue Ethics” Oxford: Oxford University Press, pp, 275.
traits that we find admirable, such as benevolence, kindness, compassion, etc. and we can identify these by looking at the people we admire, our moral exemplars. In short it can be said that agent–based account of virtue ethics is something which is rely upon our environmental teachings.65
“Agent-Based Theories, as developed recently by Michael Slote, give an account of virtue based on our common-sense intuitions about which character traits are admirable (e.g.
benevolence, kindness, compassion, etc), which we can identify by looking at the people we admire, our moral exemplars. The evaluation of actions is therefore dependent on ethical judgments about the inner life of the agents who perform those actions.”66