Individuals will compare the cost and reward of their decision by which scenario benefits them more and cost them less. Now, one key element in rational choice theory is the belief that all action is fundamentally "rational " in character. (thoughtco.com) This differentiates it from other theories because it denies the essences of any other actions other than rational. So in all I would say that the dramaturgy theory complements the exchange theory, and would disagree with the rational choice theory. Even though, they are very close in ideal principles, rational choice doesn 't quite fit the theory of dramaturgy as well as exchange theory.
Within the second book of Aristotle’s “Nicomachean Ethics”, he expands upon the ultimate human good of happiness, and interprets virtues of character in order to clarify his connection between the two. Although virtuous activity is differentiated into irrational and rational desires, a combination of both is important for one’s soul (Aristotle). Furthermore, an excessive or deficient amount of any activity is capable of corrupting one’s virtue of character, but can be counteracted by properly habituating these extremities to intermediary levels (Aristotle). However, distinguishing between too much and too little effort can be complicated and that is why humans rely on feelings in order to interpret their progress in life. Aristotle interprets
Only various thoughts that lead to different opinions. However, the most plausible option is that humans are morally neutral. Human beings are both morally good and bad. The reason humans are not morally neutral is because we are born with a basic concept of good versus bad. However, the way we are taught affect our ideas of good and bad.
Usually beliefs and values are determined by the personal concept of good and evil. Beliefs and values develop accordingly to the individual idea of good. They essentially represent the best actions and things for a person and, very often, for the society. People have often asked themselves, throughout the time, whether what makes an action right or wrong is the motive for which the action is carried out or its consequences and results. Deontological ethics (or deontology) and consequentialism, two opposite branches of philosophy, developed to answer those question.
we neglect our own perfection. While there are additional duties that make us better moral persons, it is difficult to analyze them under C1 or C2 because of the uniqueness of these duties which focus on improving our capacity to act dutifully. Given that there are no duties to self derivable from C1 alone in the Doctrines of Virtues, when we turn to a discussion of duties to others we face even more complications. All the duties of love (and likewise benevolence) are loosely derived from C1. While we might consider other’ ends, we may not give practical assistance to others, such as neighbor who is in bad circumstance.
Aristotle wants us to keep in mind to seek the ultimate goal of human beings and the end goal (telos) or the purpose of each function because that’s what makes each individual unique. But there still leads a sense of ambiguity when discussing what the good life is because like mentioned in his teleology, good things can often harm, so nothing can be content on this
One example of a consequence for my decision would be complete and utter hatred towards me as an individual. Whether it’s through public persecution or social media, the level of severity could also render me jobless. In either case, an important note to make is that both of my options clearly value human life in a quantitative manner. Despite the major differences between virtue ethics and deontology, there are two similarities that connect them together. First, both of the frameworks require a systemic form of logical reasoning.
These two concepts have many similarities, however, there are also some differences between them. The most principal similarity is that both of these notions are concerned with morality and ethics, as Confucius and Plato are philosophers that are famous for their thoughts on what is moral. For both philosophers these concepts are central in their works, which confirms importance of these notoins, Confucius in ‘Analects’ discusses four main sprouts of human: ren (humaneness-the mind’s feeling of pity and compassion), yi (rightness-mind’s feeling of shame and aversion), li (propriety-mind’s feeling of modesty and compliance) and zhi (wisdom-mind’s sense of right and wrong) (2A.6) Plato’s ‘Republic’ is answering the question ‘What is justice?’ where justice is one of the virtues that are discussed by Plato. Both Plato and Confucius do not just define ‘ren’ and ‘virtue’, but also discuss how to achieve them and how virtuous person should behave. Master You [You Ruo] said, "Among those who are filial toward their parents and fraternal toward their brothers, those who are inclined to offend against their superiors are few indeed.
They possess two or more competing solutions that are morally correct, but acting on one would mean transgressing the others. Potential solutions of ethical dilemmas are guided by societal, cultural and personal ethical guidelines. In the public relations industry, public relations practitioners often find themselves tied up in complex ethical dilemmas as they strive to confront the pressures of twisting the truth to suit the client’s interest (Bowen,
After reading Nicomachean ethics, Book ll, my main conclusion of it is that us as humans are better off being virtuous than simply doing what we feel like doing at any moment in time. In Aristotle’s Nicomachean Ethics, Book ll, he explains that virtue is a habit of right action, formed by acting rightly (Nicomachean Ethics, p. 71). What he means by this is that everyone has the chance to act virtuously, but we must for work at doing what is right. Aristotle thought we should be virtuous because if we live virtuously than we will have a better life over