The Role of Good Upbringing in Aristotle's Ethics

Vasiliou, Iakovos

doi:10.2307/2108280

Cited by 69 publications

(12 citation statements)

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“…For example, hanging a cat by its tail for fun is cruel, sharing sweets with friends is generous, and giving a seat to a person more in need is benevolent. The ultimate aim of teaching ‘the that’ is to grow the child's ability to correctly recognise a particular action as belonging to a specific kind of ethic, say, justice, temperance, injustice, self‐indulgence, and so forth (Vasiliou, ). Having acquired the ability to correctly identify individual actions as specific examples of acting justly, temperately, unjustly, and so on over a range of cases, and being able to recognise what doing well amounts to case by case on his own, a person is said to possess ‘the that’ (Vasiliou, ).…”

Section: The Idea Of Converting Local Virtues To More Global Onesmentioning

confidence: 99%

“…The ultimate aim of teaching ‘the that’ is to grow the child's ability to correctly recognise a particular action as belonging to a specific kind of ethic, say, justice, temperance, injustice, self‐indulgence, and so forth (Vasiliou, ). Having acquired the ability to correctly identify individual actions as specific examples of acting justly, temperately, unjustly, and so on over a range of cases, and being able to recognise what doing well amounts to case by case on his own, a person is said to possess ‘the that’ (Vasiliou, ). It should be noted that, notwithstanding the close connection between ‘the that’ and ethical rules of thumb, the perceptive capacity implicated in ‘the that’ cannot be systematically spelled out, nor can it be reduced to a limited number of moral rules.…”

Section: The Idea Of Converting Local Virtues To More Global Onesmentioning

confidence: 99%

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A Situationist Lesson for Character Education: Re-conceptualising the Inculcation of Virtues by Converting Local Virtues to More Global Ones

Chen¹

2014

Journal of Philosophy of Education

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Inspired by the debate about character between situationism and virtue ethics, I argue that John Doris's idea, ‘local trait’, offers a fresh insight into contemporary character education. Its positive variant, ‘local virtue’, signals an inescapable relay station of the gradual development of virtue, and serves as a promising point of departure for advanced growth. The idea of converting local virtues to more global ones is accordingly proposed to represent an empirically more realistic way of conceiving how to approach the ethical ideal of global virtues. It helps to direct our gaze to the great intermediate developmental stages of virtue, which mark out a whole spectrum of virtues of varying degrees that fall short of full virtue. This new notion works together with the traditional Aristotelian account to provide a full account of how to effectively undertake the age‐old educational business of the inculcation of virtues.

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Section: The Idea Of Converting Local Virtues To More Global Onesmentioning

confidence: 99%

Section: The Idea Of Converting Local Virtues To More Global Onesmentioning

confidence: 99%

A Situationist Lesson for Character Education: Re-conceptualising the Inculcation of Virtues by Converting Local Virtues to More Global Ones

Chen¹

2014

Journal of Philosophy of Education

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“…Authors working from a mechanical interpretation disapprovingly interpret Aristotle as providing an inappropriate mechanical theory and theorize an alternative method of learning in moral virtue (Curzer, 2002;Steutel and Spiecker, 2004). The cognitivist interpretation is more in favour of Aristotle's account of habituation and argues that Aristotle's theory is not mechanical but is cognitive (McDowell, 1996;Vasiliou, 1996;Burnyeat, 1999;Sherman, 1999a;and Lännström, 2006). These authors note the incompleteness of Aristotle's specifics and provide elaborations which they believe are consistent with his thought.…”

Section: Two Lines Of Interpretation-mechanical and Cognitivistmentioning

confidence: 99%

“…Iakovos Vasiliou (1996) is perhaps one of the few commentators to recognize that in the case of first principles in ethics 'there is nothing prior from which to derive them', and therefore a first principle must also be its own because (Vasiliou, 1996, p. 777). The starting points are thus first principles that are directly perceived in a non-discursive manner and thus not subject to explanation.…”

Section: Point Two-starting Points Are the Apprehensions Of The Intrimentioning

confidence: 99%

Habituation: A Method for Cultivating Starting Points in the Ethical Life

Kerr¹

2011

J. Philos. Educ.

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The Aristotelian concept of habituation is receiving mounting and warranted interest in educational circles, but has also been subject to different lines of interpretation and critique. In this article, I bring forward Aristotle's words on habituation, and then clarify the two lines of interpretation that have developed in the contemporary philosophical literature. I argue that the mechanical interpretation contains an intellectualist bias and then argue a cognitivist view that positions habituation as the only method appropriate to cultivating the starting points of the ethical life. I contend, contrary to the popular view, that the starting points are non-discursive and not subject to explanation, and thus require the non-discursive method of habituation. I conclude with some thoughts for moral education that answer critiques of habituation concerning the role of reasoning and critical independence of students.

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“…In her analysis of this work Annas (1993) differentiates what she calls mere nature, the natural capacities of the human, and [human] nature, the final human end, the stronger sense and more common Aristotelian concept of a nature, what might be considered a fully mature human nature. Vasiliou (1996) argued similarly, using first nature to describe what Annas called mere nature and using second nature to describe what Annas called nature in the stronger sense. It is implicit for both Annas and Vasiliou that Aristotle sees that a more complex understanding of the idea of human nature is needed to describe the socially influenced moral and intellectual character of the human.…”

Section: Meanings Of Nature: An Overviewmentioning

confidence: 99%

Natural Food and the Pastoral: A Sentimental Notion?

Thompson

2010

J Agric Environ Ethics

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The term natural is effective in the marketing of a wide variety of foods. This ambiguous term carries important meaning in Western culture. To challenge an uncritical understanding of natural with respect to food and to explore the ambiguity of the term, the development of Western ideas of nature is first discussed. Personification and hypostasization of nature are given special emphasis. Leo Marx's idea of the pastoral design in literature is then used to explore the meaning of natural as applied to food, emphasizing Marx's distinction between a sentimental and a complex pastoral. The latter is applied to natural as a means of collapsing a dichotomy of man and nature to the idea of second nature. From this perspective an understanding of the industrialization of the food system and the importance of local and organic food are considered. The extent to which processed foods might properly be considered natural is raised and discussed for several common foods. Although marketing of natural foods might make us think that we consume nature, I suggest that what is consumed is more appropriately second nature. I suggest that in order to maintain a critical perspective about one's relationship to the natural world, everyone should make an attempt to experience the complex pastoral with respect to at least something that is consumed as food. When nature is understood as second nature in the context of a complex pastoral, the question of whether a food or ingredient is to be considered natural is replaced by deliberative thought based on our best knowledge and judgment, and the result will be less constrained by ideology.

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The Role of Good Upbringing in Aristotle's Ethics

Cited by 69 publications

References 0 publications

A Situationist Lesson for Character Education: Re-conceptualising the Inculcation of Virtues by Converting Local Virtues to More Global Ones

A Situationist Lesson for Character Education: Re-conceptualising the Inculcation of Virtues by Converting Local Virtues to More Global Ones

Habituation: A Method for Cultivating Starting Points in the Ethical Life

Natural Food and the Pastoral: A Sentimental Notion?

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