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Chapter 1 distinguishes actions chosen as relevant to virtue, and whether actions are to be blamed, forgiven, or even pitied. It is concerning this third class of actions that there is doubt about whether they should be praised or blamed or condoned in different cases. Chapter 5 considers choice, willingness and deliberation in cases that exemplify not only virtue, but vice. Virtue and vice according to Aristotle are "up to us".

This means that although no one is willingly unhappy, vice by definition always involves actions decided on willingly. As discussed earlier, vice comes from bad habits and aiming at the wrong things, not deliberately aiming to be unhappy. Lawmakers also work in this way, trying to encourage and discourage the right voluntary actions, but don't concern themselves with involuntary actions.

They also tend not to be lenient to people for anything they could have chosen to avoid, such as being drunk, or being ignorant of things easy to know, or even of having allowed themselves to develop bad habits and a bad character. Concerning this point, Aristotle asserts that even though people with a bad character may be ignorant and even seem unable to choose the right things, this condition stems from decisions that were originally voluntary, the same as poor health can develop from past choices—and, "While no one blames those who are ill-formed by nature, people do censure those who are that way through lack of exercise and neglect.

The vices then, are voluntary just as the virtues are.

He states that people would have to be unconscious not to realize the importance of allowing themselves to live badly, and he dismisses any idea that different people have different innate visions of what is good. Aristotle now deals separately with some of the specific character virtues, in a form similar to the listing at the end of Book II, starting with courage and temperance. Courage means holding a mean position in one's feelings of confidence and fear.

Courage, however, is not thought to relate to fear of evil things it is right to fear, like disgrace—and courage is not the word for a man who does not fear danger to his wife and children, or punishment for breaking the law.

Cardinal virtues - Wikipedia

Instead courage usually refers to confidence and fear concerning the most fearful thing, death, and specifically the most potentially beautiful form of death, death in battle. The courageous man, says Aristotle, sometimes fears even terrors that not everyone feels the need to fear, but he endures fears and feels confident in a rational way, for the sake of what is beautiful kalos —because this is what virtue aims at. Beautiful action comes from a beautiful character and aims at beauty. The vices opposed to courage were discussed at the end of Book II.

Although there is no special name for it, people who have excessive fearlessness would be mad, which Aristotle remarks that some describe Celts as being in his time. Aristotle also remarks that "rash" people thrasus , those with excessive confidence, are generally cowards putting on a brave face. Apart from the correct usage above, the word courage is applied to five other types of character according to Aristotle: As discussed in Book II already, courage might be described as achieving a mean in confidence and fear, but we must remember that these means are not normally in the middle between the two extremes.

Avoiding fear is more important in aiming at courage than avoiding overconfidence. As in the examples above, overconfident people are likely to be called courageous, or considered close to courageous. Aristotle said in Book II that—with the moral virtues such as courage—the extreme one's normal desires tend away from are the most important to aim towards. When it comes to courage, it heads people towards pain in some circumstances, and therefore away from what they would otherwise desire.

Men are sometimes even called courageous just for enduring pain. There can be a pleasant end of courageous actions but it is obscured by the circumstances. Death is, by definition, always a possibility—so this is one example of a virtue that does not bring a pleasant result. Aristotle's treatment of the subject is often compared to Plato's. Courage was dealt with by Plato in his Socratic dialogue named the Laches. He adds that it is only concerned with pains in a lesser and different way.

The vice that occurs most often in the same situations is excess with regards to pleasure akolasia , translated licentiousness, intemperance, profligacy, dissipation etc. Pleasures can be divided into those of the soul and of the body. But those who are concerned with pleasures of the soul, honor, learning, for example, or even excessive pleasure in talking, are not usually referred to as the objects of being temperate or dissipate.

Also, not all bodily pleasures are relevant, for example delighting in sights or sounds or smells are not things we are temperate or profligate about, unless it is the smell of food or perfume that triggers another yearning. Temperance and dissipation concern the animal-like, Aphrodisiac , pleasures of touch and taste , and indeed especially a certain type of touch, because dissipated people do not delight in refined distinguishing of flavors, and nor indeed do they delight in feelings one gets during a workout or massage in a gymnasium. Some desires like that of food and drink, and indeed sex, are shared by everyone in a certain way.

But not everyone has the same particular manifestations of these desires. In the "natural desires" says Aristotle, few people go wrong, and then normally in one direction, towards too much. What is just to fulfill one's need, whereas people err by either desiring beyond this need, or else desiring what they ought not desire.

But regarding pains, temperance is different from courage. A temperate person does not need to endure pains, but rather the intemperate person feels pain even with his pleasures, but also by his excess longing.

2. The Human Good and the Function Argument

The opposite is rare, and therefore there is no special name for a person insensitive to pleasures and delight. The temperate person desires the things that are not impediments to health, nor contrary to what is beautiful, nor beyond that person's resources. Such a person judges according to right reason orthos logos. Intemperance is a more willingly chosen vice than cowardice, because it positively seeks pleasure, while cowardice avoids pain, and pain can derange a person's choice. So we reproach intemperance more, because it is easier to habituate oneself so as to avoid this problem.

The way children act also has some likeness to the vice of akolasia. Just as a child needs to live by instructions, the desiring part of the human soul must be in harmony with the rational part. Desire without understanding can become insatiable, and can even impair reason. Plato's treatment of the same subject is once again frequently compared to Aristotle's, as was apparently Aristotle's intention see Book I, as explained above:.

Every virtue, as it comes under examination in the Platonic dialogues , expands far beyond the bounds of its ordinary understanding: The set of moral virtues discussed here involves getting the balance of one's behavior right in social or political situations, leading to themes that become critical to the development of some of the most important themes. Book IV is sometimes described as being very bound to the norms of an Athenian gentleman in Aristotle's time. While this is consistent with the approach Aristotle said he would take in Book I, in contrast to the approach of Plato, there is long running disagreement concerning whether this immersion within the viewpoint of his probable intended readership is just a starting point to build up to more general conclusions, for example in Book VI, or else shows that Aristotle failed to successfully generalize, and that his ethical thinking was truly based upon the beliefs of a Greek gentleman of his time.

This is a virtue we observe when we see how people act with regards to giving money, and things whose worth is thought of in terms of money. The two un-virtuous extremes are wastefulness and stinginess or meanness. Stinginess is most obviously taking money too seriously, but wastefulness, less strictly speaking, is not always the opposite an under estimation of the importance of money because it is also often caused by being unrestrained. A wasteful person is destroyed by their own acts, and has many vices at once. Aristotle's approach to defining the correct balance is to treat money like any other useful thing, and say that the virtue is to know how to use money: Also, as with each of the ethical virtues, Aristotle emphasizes that such a person gets pleasures and pains at doing the virtuous and beautiful thing.

Aristotle goes slightly out of his way to emphasize that generosity is not a virtue associated with making money, because, he points out, a virtuous person is normally someone who causes beautiful things, rather than just being a recipient. Aristotle also points out that we do not give much gratitude and praise at all to someone simply for not taking which might however earn praise for being just.

Aristotle also points out that "generous people are loved practically the most of those who are recognized for virtue, since they confer benefits, and this consists in giving" and he does not deny that generous people often won't be good at maintaining their wealth, and are often easy to cheat. Aristotle goes further in this direction by saying that it might seem that it is better to be wasteful than to be stingy: Also, a wasteful person at least benefits someone.

Aristotle points out also that a person with this virtue would not get money from someone he should not get it, in order to give "for a decent sort of taking goes along with a decent sort of giving.

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Such people are actually often wasteful and stingy at the same time, and when trying to be generous they often take from sources whence they should not for example pimps, loan sharks, gamblers, thieves , and they give to the wrong people. Such people can be helped by guidance, unlike stingy people, and most people are somewhat stingy. In fact, ends Aristotle, stinginess is reasonably called the opposite of generosity, "both because it is a greater evil than wastefulness, and because people go wrong more often with it than from the sort of wastefulness described".

Magnificence is described as a virtue similar to generosity except that it deals with spending large amounts of wealth. Aristotle says that while "the magnificent man is liberal, the liberal man is not necessarily magnificent". The immoderate vices in this case would be concerning "making a great display on the wrong occasions and in the wrong way". The extremes to be avoided in order to achieve this virtue are paltriness Rackham or chintziness Sachs on the one hand and tastelessness or vulgarity on the other.

Aristotle reminds us here that he has already said that moral dispositions hexeis are caused by the activities energeia we perform, meaning that a magnificent person's virtue can be seen from the way he chooses the correct magnificent acts at the right times. The aim of magnificence, like any virtue, is beautiful action, not for the magnificent man himself but on public things, such that even his private gifts have some resemblance to votive offerings.

Liberal; Liberality; Liberally

Because he is aiming at a spectacle, a person with this virtue will not be focusing on doing things cheaply, which would be petty, and he or she may well overspend. So as with liberality, Aristotle sees a potential conflict between some virtues, and being good with money. But he does say that magnificence requires spending according to means, at least in the sense that poor man can not be magnificent. The vices of paltriness and vulgar chintziness "do not bring serious discredit, since they are not injurious to others, nor are they excessively unseemly".

Book IV, Chapter 3. Magnanimity is a latinization of the original Greek used here, which was megalopsuchia , which means greatness of soul. Although the word magnanimity has a traditional connection to Aristotelian philosophy, it also has its own tradition in English, which now causes some confusion. In particular, the term implied not just greatness, but a person who thought of themselves worthy of great thing, or in other words a sort of pride. Michael Davis translates it as pride. He says that "not everybody who claims more than he deserves is vain" and indeed "most small-souled of all would seem to be the man who claims less than he deserves when his deserts are great".

Being vain, or being small-souled, are the two extremes that fail to achieve the mean of the virtue of magnanimity. To have the virtue of greatness of soul, and be worthy of what is greatest, one must be good in a true sense, and possess what is great in all virtues. As Sachs points out: Aristotle views magnanimity as "a sort of adornment of the moral virtues; for it makes them greater, and it does not arise without them. Aristotle also focuses on the question of what the greatest things one may be worthy of. At first he says this is spoken of in terms of external goods, but he observes that the greatest of these must be honor , because this is what we assign to gods, and this is what people of the highest standing aim at.

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But he qualifies this by saying that actually great souled people will hold themselves moderately toward every type of good or bad fortune, even honor. It is being good, and being worthy of honor that is more important. The disdain of a great souled person towards all kinds of non-human good things can make great souled people seem arrogant, like an un-deserving vain person. Strauss describes the Bible as rejecting the concept of a gentleman, and that this displays a different approach to the problem of divine law in Greek and Biblical civilization.

Aristotle's Ethics

Aristotle lists some typical characteristics of great souled people: Book IV, Chapter 4. This latter virtue is a kind of correct respect for honor, which Aristotle had no Greek word for, but which he said is between being ambitious philotimos honor-loving and unambitious aphilotimos not honor loving with respect to honor. It could include a noble and manly person with appropriate ambition, or a less ambitious person who is moderate and temperate.

In other words, Aristotle makes it clear that he does not think being more philotimos than average is necessarily inappropriate. To have the correct balance in this virtue means pursuing the right types of honor from the right types of source of honor. In contrast, the ambitious man would get this balance wrong by seeking excess honor from the inappropriate sources, and the unambitious man would not desire appropriately to be honored for noble reasons. Book IV Chapter 5. In contrast, an excessive tendency or vice concerning anger would be irascibility or quickness to anger.

Such a person would be unfair in responses, angry at wrong people, and so on. The deficient vice would be found in people who won't defend themselves. They would lack spirit, and be considered foolish and servile. Aristotle does not deny anger a place in the behavior of a good person, but says it should be "on the right grounds and against the right persons, and also in the right manner and at the right moment and for the right length of time". So in this case as with several others several distinct types of excessive vice possible.

One of the worst types amongst these is the type that remains angry for too long. According to Aristotle, the virtue with regards to anger would not be led by the emotions pathoi , but by reason logos. So according to Aristotle, anger can be virtuous and rational in the right circumstances, and he even says that a small amount of excess is not something worth blaming either, and might even be praised as manly and fit for command.

The person with this virtue will however tend to err on the side of forgiveness rather than anger, and the person with a deficiency in this virtue, despite seeming foolish and servile, will be closer to the virtue than someone who gets angry too easily. Book IV Chapter 6. The obsequious areskos person is over-concerned with the pain they cause others, backing down too easily, even when it is dishonorable or harmful to do so, while a surly duskolos or quarrelsome dusteris person objects to everything and does not care what pain they cause others, never compromising. Once again Aristotle says he has no specific Greek word to give to the correct virtuous mean that avoids the vices, but says it resembles friendship philia.

The difference is that this friendly virtue concerns behavior towards friends and strangers alike, and does not involve the special emotional bond that friends have. Apart from the vice of obsequiousness, there is also flattery, which is the third vice whereby someone acts in an obsequious way to try to gain some advantage to themselves.

Book IV Chapter 7. The reason is that Aristotle describes two kinds of untruthful pretense vices—one that exaggerates things, boastfulness, and one that under-states things. Aristotle points out that this is a very specific realm of honesty, that which concerns oneself. Other types of dishonesty could involve other virtues and vices, such as justice and injustice. This is a similar subject to the last one discussed concerning surliness and obsequiousness, in that it concerns how to interact socially in a community. In that discussion, the question was how much to compromise with others if it would be painful, harmful or dishonorable.

Now the discussion turns to how frank one should be concerning one's own qualities. And just as in the previous case concerning flattery, vices that go too far or not far enough might be part of one's character, or they might be performed as if they were in character, with some ulterior motive.

Such dishonesty could involve vices of dishonesty other than boastfulness or self-deprecation of course, but the lover of truth, who is truthful even when nothing depends on it, will be praised and expected to avoid being dishonest when it is most disgraceful. Once again, Aristotle said that he had no convenient Greek word to give to the virtuous and honest mean in this case, but a person who boasts claims qualities inappropriately, while a person who self-deprecates excessively makes no claim to qualities they have, or even disparages himself.

Aristotle therefore names the virtuous man as a person who claims the good qualities he has without exaggeration or understatement. As in many of these examples, Aristotle says the excess boastfulness is more blameworthy than the deficiency being self-disparaging. Unlike the treatment of flattery, described simply as a vice, Aristotle describes ways in which a person might be relatively blameless if they were occasionally dishonest about their own qualities, as long as this does not become a fixed disposition to boast.

Specifically, according to Aristotle boasting would not be very much blamed if the aim is honor or glory, but it would be blameworthy if the aim is money. Parts of this section are remarkable because of the implications for the practice of philosophy. At one point Aristotle says that examples of areas where dishonest boasting for gain might go undetected, and be very blameworthy, would be prophecy, philosophy, or medicine, all of which have both pretense and bragging. This appears to be a criticism of contemporary sophists. Aristotle even specifically mentions Socrates as an example, but at the same time mentions continuing the theme that the less excessive vice is often less blameworthy.

Book IV Chapter 8. The subject matter of this discussion is a virtue of being witty, charming and tactful, and generally saying the right things when speaking playfully, at our leisure, which Aristotle says is a necessary part of life. It is hard to set fixed rules about what is funny and what is appropriate, so a person with this virtue will tend to be like a lawmaker making suitable laws for themselves. The sense of shame is not a virtue, but more like a feeling than a stable character trait hexis. It is a fear, and it is only fitting in the young, who live by feeling, but are held back by the feeling of shame.

We would not praise older people for such a sense of shame according to Aristotle, since shame should concern acts done voluntarily, and a decent person would not voluntarily do something shameful. Aristotle mentions here that self-restraint is also not a virtue, but refers us to a later part of the book Book VII for discussion of this. Leo Strauss notes that this approach, as well as Aristotle's discussion of magnanimity above , are in contrast to the approach of the Bible.

Burger points that although the chapter nominally follows the same path methodos as previous chapters "it is far from obvious how justice is to be understood as a disposition in relation to a passion: Indeed, as Burger point out, the approach is also quite different from previous chapters in the way it categorizes in terms of general principles, rather than building up from commonly accepted opinions.

As Aristotle points out, his approach is partly because people mean so many different things when they use the word justice. The primary division he observes in what kind of person would be called just is that, on the one hand, it could mean "law abiding" or lawful nominos , and on the other, it could mean equitable or fair isos. Aristotle points out that, "Whatever is unfair is lawless, but not everything lawless is unfair," and, "It would seem that to be a good man is not in every case the same thing as to be a good citizen.

Justice in such a simple and complete and effective sense would according to Aristotle be the same as having a complete ethical virtue, a perfection of character, because this would be someone who is not just virtuous, but also willing and able to put virtue to use amongst their friends and in their community. According to Aristotle, "there are many who can practise virtue in their own private affairs but cannot do so in their relations with another".

Aristotle, however, says that—apart from the complete virtue that would encompass not only all types of justice, but all types of excellence of character—there is a partial virtue that gets called justice, which is clearly distinct from other character flaws. Cowardice for example, might specifically cause a soldier to throw away his shield and run.

Corinth had an extensive commerce, like all the large towns on the Mediterranean Sea, and became celebrated for its wealth, magnificence, and learning. Corinth's pottery, brass and marble for building columns were famous throughout the world. The city is now desolate with just a little village near the ancient Corinth. There is, however, a modern city of Corinth, a few miles away, with about twenty thousand inhabitants. Archaeologists have also discovered a broken lintel part of a door bearing the Greek description "synagogue of Hebrews.

Paul preached at Corinth about A. He spent three winter months in Corinth A. Click to Enlarge From Cryptotheology. Kay Arthur adds that "Sin abounded in the cosmopolitan city of Corinth The Corinthians were intrigued by Greek philosophy and captivated by the disciplined training and athletic events see events held at the Isthmus see Isthmian Games.

At one time the city was home to at least 12 pagan temples. The worship ceremonies carried out by a thousand temple prostitutes connected with the temple of Aphrodite the goddess of love bred blatant immorality throughout Corinth Prostitutes openly plied their "wares," and meat markets thrived on sales from the sacrifices offered in the temples. The Corinthians ate well, satisfied their sexual urges without condemnation, flirted with the wisdom of men, and did all they could to keep their bodies as beautiful as those of the Greek gods.

They loved to listen to great orators. For the , citizens not slaves there were almost two slaves per person Ed: Therefore the total population was about , What more did Corinth need? Freedom from sin and death. God met that need by blocking Paul at every hand on his second missionary journey cf Acts From there he wrote his first epistle to the Corinthian believers, who so desperately needed help and correction. It was sometime between A. Click to enlarge Middletown Bible. Read his fascinating brief biography - Henry Alford and Phil Johnson's related comments.

Charles Haddon Spurgeon see his comments in following entry on Alford. If you are not proficient in Greek, you will find this work considerably more useful than the following work by Alford, because in this volume he translates the Greek and Latin into English. While the "The Greek New Testament" is longer e.

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James Rosscup writes that "This was the great work in the life of the versatile Dean of Canterbury. An outcome of this production was the New Testament for English Readers 4 vols. Alford was a Calvinist, conservative and premillennial, though not dispensational.

He takes a literal interpretation of the thousand years in Rev. He shows a great knowledge of the Greek text and faces problems of both a doctrinal and textual nature. Charles Haddon Spurgeon writes that this text "is an invaluable aid to the critical study of the text of the New Testament. You will find in it the ripened results of a matured scholarship, the harvesting of a judgment, generally highly impartial, always worthy of respect, which has gleaned from the most important fields of Biblical research, both modern and ancient, at home and abroad.

You will not look here for any spirituality of thought or tenderness of feeling; you will find the learned Dean does not forget to do full justice to his own views, and is quite able to express himself vigorously against his opponents; but for what it professes to be, it is an exceedingly able and successful work. The later issues are by far the most desirable, as the author has considerably revised the work in the fourth edition. Lectures to my Students, Vol.

Especially valuable for the historical background material presented. Good word studies and various illustrations. Bombers of abortion clinics in the United States "called themselves knights, their emblem was a mask they had printed on T-shirts bearing the motto 'Protectors of the Code', and their mission was to defend the ideals of chivalry". Many considered lynching chivalrous. This Order is an institution of Chivalry, Humanity, Justice, and Patriotism; embodying in its genius and principles all that is chivalric in conduct, noble in sentiment, generous in manhood, and patriotic in purpose.

The chivalric ideal persisted into the early modern and modern period. The custom of foundation of chivalric orders by Europe's monarchs and high nobility peaked in the late medieval period, but it persisted during the Renaissance and well into the Baroque and early modern period, with e. Patrick , and numerous dynastic orders of knighthood remain active in countries that retain a tradition of monarchy. At the same time, with the change of courtly ideas during the Baroque period , the ideals of chivalry began to be seen as dated, or "medieval".

Don Quixote , published in , burlesqued the medieval chivalric novel or romance by ridiculing the stubborn adherence to the chivalric code in the face of the then-modern world as anachronistic, giving rise to the term Quixotism. Conversely, Romanticism refers to the attempt to revive such "medieval" ideals or aesthetics in the late 18th and early 19th century.

The behavioural code of military officers down to the Napoleonic era , the American Civil War especially as idealised in the " Lost Cause " movement and to some extent even to World War I was still strongly modelled on the historical ideals, resulting in a pronounced duelling culture, which in some parts of Europe also held sway over the civilian life of the upper classes.

With the decline of the Ottoman Empire , however, the military threat from the "infidel" disappeared; the European wars of religion spanned much of the early modern period and consisted of infighting between factions of various Christian denominations, this process of confessionalization ultimately giving rise to a new military ethos based in nationalism rather than "defending the faith against the infidel".

From the early modern period , the term gallantry from galant , the Baroque ideal of refined elegance rather than chivalry became used for the proper behaviour and acting of upper class men towards upper class women. In the 19th century, there were attempts to revive chivalry for the purposes of the gentleman of that time. The pronouncedly masculine virtues of chivalry came under attack on the parts of the upper-class suffragettes campaigning for gender equality in the early 20th century, [Note 4] and with the decline of the military ideals of duelling culture and of European aristocracies in general following the catastrophe of World War I , the ideals of chivalry became widely seen as outmoded by the midth century.

As a material reflection of this process, the dress sword lost its position as an indispensable part of a gentleman's wardrobe, a development described as an "archaeological terminus" by Ewart Oakeshott , as it concluded the long period during which the sword had been a visible attribute of the free man, beginning as early as three millennia ago with the Bronze Age sword. During the 20th century, the chivalrous ideal of protecting women came to be seen as a trope of melodrama " damsel in distress ".

The term chivalry retains a certain currency in sociology, in reference to the general tendency of men, and of society in general, to lend more attention offering protection from harm to women than to men, or in noting gender gaps in life expectancy , health , etc. Boy scouts from different social backgrounds in the UK participated from 1 to 8 August in activities around camping , observation , woodcraft , chivalry, lifesaving and patriotism.

According to William Manchester , General Douglas MacArthur was a chivalric warrior who fought a war with the intention to conquer the enemy, completely eliminating their ability to strike back, then treated them with the understanding and kindness due their honour and courage. One prominent model of his chivalrous conduct was in World War II and his treatment of the Japanese at the end of the war.

MacArthur's model provides a way to win a war with as few casualties as possible and how to get the respect of the former enemy after the occupation of their homeland. Miguel de Cervantes , in Part I of Don Quixote , attacks chivalric literature as historically inaccurate and therefore harmful see history of the novel , though he was quite in agreement with many so-called chivalric principles and guides to behavior. He toyed with but was never able to write a chivalric romance that was historically truthful. The Italian humanist Petrarch is reported to have had no use for chivalry.

From Wikipedia, the free encyclopedia. For other uses, see Chivalry disambiguation. For other uses, see Ladies First disambiguation. This article may be in need of reorganization to comply with Wikipedia's layout guidelines. Please help by editing the article to make improvements to the overall structure. April Learn how and when to remove this template message. Knight and Orders of knighthood. This norm — chivalry — discourages would-be attackers and encourages third parties to protect women. Holt, Rinehart, and Winston.

A Study of Don Quixote. Juan de la Cuesta. Historical View of the Literatures of the South of Europe. Translated by Thomas Roscoe 4th ed. The New York Times. Mob Violence in the '20s". The Challenge of the Klan. The World Book Encyclopedia. International Standard Bible Encyclopedia: The Birth of Nobility: Constructing Aristocracy in England and France — Law and public policy. Noble Warrior of England — Huizinga, Johan []. The Autumn of the Middle Ages. Keen, Maurice Keen Little, Brown and Company. European Weapons and Armour: