During his discussion with Socrates, Euthyphro agrees with much of Socrates reasoning. One of these many concessions is that “the gods love the pious act because it is pious”. This concession ultimately leads to Socrates defeating Euthyphro’s claim. Therefore, Euthyphro should have answered slightly different than just a defeated “yes”. However, because of Euthyphro’s definition of the pious, equating the pious to the god loved, the statement is circular in understanding, but it remains a true statement.
Tragedy in that an emotion such as love can lead to death as shown in the case of Dido. Triumph in that obstacles can be overcome which is shown in the case of Aeneas. Virgil and Aristotle’s view on the highest good of humanity are very similar. Even though Virgil does not explicitly state it, the incorporation of certain characteristic in Aeneas supports the Aristotelian philosophy of the highest good because Aeneas, as the hero of the story, is a representation of what Virgil believes a good individual is. Aristotle and Virgil perception of the human identity still applies in today’s modern society.
Aristotle says to live well is to live in accordance with virtues. Virtues that are morally good are right. I think the MacManus brothers display master morality. In their minds there are only good and bad people. I think for the MacManus brothers everything is black and white, either you are good and help others or you are evil and hurt others.
Athena choice works out because of the Furies become good and help Athena. Although both of the texts tend to say if both of the persuaders are equal in grammar, the truth will almost always win. Aristotle also points out the more popular wins if none of the spectators know what is happening and the best one to trust is the good man. Finally, Aristotle and Aeschylus teach how speech is the critical part in winning argument, even better than brute force, because everyone can use
Again, Plato is addressing the idea that a person's inner virtues are worth more than the circumstances that attempt to govern him. In The Republic, Plato moves to have Socrates debate the multitude of traits that can lead to a “just” man who can really live the good life. “The happiest man is he who is first in goodness and justice, namely the true king who is also king over himself.” (Plato) In view of this quote, Plato is making the affirmation the ideal life of prosperity is only achieved through holding true to one’s self. All of these writings come from the logic of what is judged, not by
According to Lao-Tzu, “Recognize beauty and ugliness is born. Recognize good and evil is born. Is and Isn’t produce each other,” (Tao Te Ching 2). In this case, Confucius leans further toward Aristotle, as he places great significance on using correct names. A reader of both Confucius and Aristotle can immediately notice the resemblance between their views of how people should behave.
One must not forget that the intellect is the source of deception; moreover, the metaphor used to exhibit this idea is mythology, no longer the animal metaphor. Mythology is metaphorical and tells stories about morals or philosophical questions such as what happens after death. By answering abstract concepts, mythology parallels with metaphors that create these concepts. Mythology for Nietzsche allows him to point to famous philosophers such as Sophocles and Plato. By pinpointing these men, he challenges the history of philosophy by undercutting what philosophy is built on which is language.
Glaucon further acknowledges an additional set of goods which people “love for their own sake, and also for the sake of their consequences” (36), such as peace or intellect. Despite Socrates’ acceptance of these points, the two remain at war over how these points holistically apply to justice. Is it being just only consequentially valuable, or does it carry any instrumental benefit on its own sake? To further his argument, Glaucon performs a thought experiment – the Ring of Gygesthat – in attempt to discover the underlying motivation for acting justly. Glaucon describes a situation in which both a perfectly just person and a perfectly unjust person possess a ring that could make them invisible, thereby allowing them to act without fear of consequences (38).
Intro: (Thesis) Thrasymachus believes justice is having an advantage over another because of strength. Socrates soon brings out the fallacies in this argument by mentioning how rulers help their subjects, improve the art they specialize in, and how they should be reimbursed for the service they provide. Socrates successfully refutes Thrasymachus’ theory by bringing up these fallacies and showing that justice is not just the stronger surviving, there is a genuine good in people that prevents this theory from taking hold. Main Argument: Thrasymachus’ theory is that justice is nothing more than the advantage of the stronger. He provides an example of how different cities are governed by various forms of government like democracies, aristocracies,
As for Voltaire, the best way to achieve happiness is to follow your heart. Both Voltaire and Socrates agree upon the fact that knowledge brings wisdom and success. But Voltaire suggested that knowledge brings unhappiness, whereas Socrates thinks that knowledge is everything and that knowledge is the key to everything. As for me my view about philosophy is that knowledge is important if it is true knowledge. Philosophy is fascinating as there is only a certain much that we know about things that it is hard to what is true and what is
It is following from this passage on mantic techne (188b6-d2) that Eryximachus is able to incorporate in his conclusion (188d4-e4) the theme of human good and virtues motivated by Eros, a theme that is central for Diotima/Socrates. This is because the aim of mantic art-- harmonious relations between gods-- necessarily entails certain demands and expectations of human behavior. Eryximachus concludes that it is the Eros which is concerned with the good actions (περὶ τἀγαθὰ) and is realized (ἀποτελούμενος) with temperance and justice (μετὰ σωφροσύνης καὶ δικαιοσύνης) that has the greatest power (τὴν μεγίστην δύναμιν ἔχει) and provides us with “πᾶσαν εὐδαιμονίαν” (187d8). Eryximachus’ passages on mantic art (188b6-e4) anticipate
In Nicomachean Ethics, Aristotle argues that the human good is the soul’s activity that expresses virtue. Aristotle concludes this from an invalid argument. On the one hand I do agree that the activity expressing virtue is a requirement for the human good. But on the other hand, I insist that the human good is a state and not an action. By modifying this argument, I believe we can reach a new conclusion that will help us better understand what Aristotle meant by these concepts.
Each one has expressed the importance of Aristotle’s view of leadership and opposing the way man has been conditioned to accept knowledge through science and reasoning. Levine and Boaks state that “the broadly Aristotelian account… demonstrates that leadership can and should be conceived of as a master virtue that, correctly understood, serves human flourishing” (2013). Keeping in mind that Aristotle’s Responsibility and the Primary Virtues of Character (Sachs, 2002) and Lewis’ The Abolition of Man (1944), in order to be a leader one must be ethically just, or what you will come to find as moral development. This is the concern of goodness and goodwill for your companions and leading because it is a beautiful, chosen virtue (Ethics, III, 1117a, 10). This courageous leadership translates to Lewis’ preservation of Man, not because you are conditioning man, but because you will make sacrifices in order for man to survive.