1. What two types of virtue does Aristotle mention, and which type is more specifically ethical? Give an example of a virtue of each type.
2. In what sense is virtue natural, and in what sense is it not natural?
3. What is the significance of habituation for virtue theory?
4. What do excess and deficiency have in common for Aristotle?
5. According to Aristotle, how are pleasure and pain related to the virtues, and what do pleasure and pain have to do with moral education? What are the “three objects of choice” for Aristotle, and how are they relevant to the issue?
6. What is the distinction between acting in accordance with virtue and having a virtuous character?
7. Give an example of an Aristotelian triad of virtue-as-mean, vice of excess, and vice of deficiency, providing a brief explanation of each.
8. According to Aristotle, how can one extreme be worse than another? What does aiming at a lesser of two evils have to do with the cultivation of virtue?
There are two types of virtues: intellectual and moral. We learn intellectual virtues through instruction and moral virtues through habits and constant practice. We are all born with the potential to be morally noble, but only by acting properly we train ourselves to be noble. When musicians learn to play an instrument, we learn virtues by practicing, not by thinking about it. There is no absolute rule of conduct because the actual situation is so different. Instead, we can only observe that correct behavior consists of a kind of midpoint between extreme deficiencies and excesses. for example,
s vital to consider Lewis’ enemy of qualia contention. Albeit the Ability Hypothesis might appear to be powerful to David Lewis, there are a few shortcomings. In the first place, when we are shown a new shading, we really learn data about its general properties contrasted with different tones (for example likenesses and compatibilities). For instance, we can assess how red is like orange and how it is unique. We additionally gain proficiency with its effect on our psychological states. Physicalism misjudges human mental capacities. We have north of 1,000,000 neurons in our mind, and we are not even close to acquiring a far reaching perspective on human mental capacities. As any mental science major (like me) knows, getting what every single neuron in our cerebrum does is, at any rate, quite far off. However, physicalism expects we have the ability to completely verbalize all components of our general surroundings and the intricacy of our current circumstance. This isn’t acceptable and is a significant defect in his contention.
Both Lewis and Jackson concur that a few things can’t be learned in a highly contrasting room. The shortcoming of Lewis’ contention is that he neglects to recognize the mental contrasts among us and the individuals who don’t have comparable tenacious mental states. Notwithstanding this shortcoming, there are a few qualities for Lewis’ materialistic contention. Lewis eliminates the failure to guarantee the non-actual exists. Since he underlines the learning of capacities rather than new encounters, his hypothesis depends on the physical and approves that physicalism could be right. His adversaries, dualists, accept that psyche and body are isolated elements, which is hostile to physical. The biggest issue with dualism is that it can’t be estimated in any shape or structure since it isn’t actual matter. There is no conviction that physicalists and neuroscientists may find out about the neurophysiology of the mind and find that for sure there are actual designs supporting experiential vibes that at this point can’t be characterized. Until such revelations, non-physicalist sees are legitimate.
Despite the fact that dualism can’t be totally characterized, the greatest strength for Jackson’s contention is that it lines up with dualism. In the event that we lessen our way of thinking and hypothesis of psyche to one barring mental, we deduct the significance of involvement with understanding a peculiarity. Jackson clarifies that “psychological states are inefficacious in regard to the actual world” (Jackson). Qualia just effect other mental states rather than actual states. Jackson repeats this by giving three reasons. The first being causality. Since A follows B doesn’t mean B can follow A. The B follows A speculation can be disproved by demonstrating there is a typical hidden causal interaction for each unmistakable impact. Second, Jackson utilizes development to demonstrate his dualism. Polar bears have developed to have a thick coat. This thickness makes