Aristotelian Virtues

Why This Matters

Aristotle's virtue ethics isn't just ancient philosophy—it's the foundation for understanding moral character as a skill you develop, not a set of rules you follow. You're being tested on how Aristotle's framework differs from other ethical systems, particularly his concept of the Golden Mean (the idea that virtue lies between two extremes of excess and deficiency). This shows up repeatedly in exam questions asking you to identify virtues, explain their corresponding vices, or apply Aristotelian thinking to ethical scenarios.

What makes these virtues powerful is their interconnection. Aristotle argues you can't truly possess one virtue without the others—practical wisdom (phronesis) ties them all together by helping you determine the right action in specific circumstances. Don't just memorize a list of virtues and their extremes; know why each virtue matters for achieving eudaimonia (human flourishing) and how the doctrine of the mean works as a method for ethical reasoning.

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The Foundational Virtues: Character and Action

These virtues form the backbone of Aristotle's ethics, addressing how we handle fear, pleasure, and fairness. They regulate our most fundamental responses to the world and establish the conditions for ethical community life.

Courage

• The mean between recklessness and cowardice—courage isn't fearlessness but rather feeling appropriate fear and acting rightly despite it
• Context-dependent judgment determines what counts as courageous; a soldier and a civilian face different standards
• Essential for all other virtues because without courage, we cannot act on what we know to be right when it's difficult

Temperance

• Moderation of bodily pleasures—specifically those related to touch and taste, which we share with animals
• The mean between self-indulgence and insensibility; Aristotle notes the latter extreme is rare since few people lack desire entirely
• Foundational for rational control because unchecked appetites cloud judgment and prevent the exercise of practical wisdom

Justice

• The only virtue directed entirely toward others—it concerns giving each person what they're due
• Two forms appear in Aristotle's analysis: distributive justice (fair allocation of goods) and corrective justice (rectifying wrongs in transactions)
• Called the "complete virtue" because acting justly toward others requires exercising virtue not just for yourself but for the community

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The Intellectual Virtue: Practical Wisdom

This virtue stands apart because it's not just about character—it's about knowing how to act. Practical wisdom is the cognitive skill that makes all other virtues possible.

Prudence (Practical Wisdom)

• Phronesis enables correct deliberation—it's the capacity to discern the right action in particular circumstances through experience and reason
• Not theoretical knowledge but practical judgment; you can't learn it from books alone but must develop it through lived experience
• The "master virtue" that unifies all others because without prudence, you cannot determine where the mean lies in any given situation

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Virtues of Giving and Self-Regard

These virtues govern how we relate to resources, honor, and our own sense of worth. They address the social dimensions of wealth and recognition, showing that virtue extends beyond private character into public life.

Generosity

• The mean between prodigality and stinginess—generous people give the right amounts to the right people at the right times
• Concerns the proper use of wealth, not just having good intentions; prodigal people may seem generous but give unwisely
• Builds social bonds and demonstrates that virtue involves external goods used well, not just internal states

Magnanimity

• The "crown of the virtues"—the great-souled person accurately assesses their own worth and pursues honors proportionate to it
• The mean between vanity and pusillanimity; the vain overestimate themselves while the pusillanimous underestimate their worth
• Controversial in modern contexts because it can seem like pride, but Aristotle sees it as proper self-knowledge combined with genuine excellence

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Social Virtues: Living Well with Others

Aristotle recognized that humans are political animals—we flourish in community. These virtues govern everyday social interactions, from conversation to friendship, showing that even small behaviors reflect character.

Truthfulness

• The mean between boastfulness and self-deprecation—truthful people represent themselves accurately in speech and action
• Distinct from honesty in contracts (which falls under justice); this virtue concerns how we present ourselves generally
• Essential for trust and integrity because social life depends on people being who they claim to be

Wit

• The mean between buffoonery and boorishness—witty people know what humor is appropriate for the occasion and audience
• A genuinely Aristotelian virtue that modern readers often find surprising; it shows virtue extends to leisure and conversation
• Demonstrates social intelligence because good humor requires reading situations and respecting others' dignity

Friendliness

• The mean between flattery and quarrelsomeness—friendly people are pleasant without being obsequious or hostile
• Different from friendship itself (philia), which requires deeper bonds; this virtue governs interactions with acquaintances and strangers
• Maintains social harmony by making everyday interactions smooth and agreeable

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Virtues of Self-Presentation

This final virtue addresses how we carry ourselves in public, showing that even our demeanor reflects moral character.

Modesty

• The mean between shamelessness and excessive shyness—modest people feel appropriate shame about genuinely shameful things
• Not a full virtue for Aristotle but rather a quasi-virtue, since the truly virtuous person wouldn't do shameful things in the first place
• Important for moral development because feeling shame indicates awareness of standards you've failed to meet

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Quick Reference Table

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Self-Check Questions

1. Which two virtues both regulate natural human responses but address different aspects of our nature—one external, one internal?

2. Why does Aristotle call justice the "complete virtue," and how does this distinguish it from virtues like courage or temperance?

3. Explain why practical wisdom (prudence) is necessary for possessing any other virtue. What role does it play in the doctrine of the mean?

4. Compare and contrast generosity and magnanimity: what do they share, and what distinguishes the sphere each addresses?

5. If an FRQ asks you to explain how Aristotle's virtue ethics applies to social life, which three virtues would you discuss, and what underlying principle connects them?