She was depicted as a fair woman of high bearing, dressed in white. Her opposite number was the daimona Kakia Cacialady of vice. Look, now she honours, the glory-winning island [Aigina Aegina ] of Aiakos Aeacus and with garland-loving Eukleia Eucleia, Good Repute steers the city, she and wise Eunomia Good Orderwho has festivities as her portion and guards in peace the cities of pious men. Therefore he is glorified in song for his exploits, and the Mousai Musesdaughters of Mnamosyna Mnemosynewill exalt him to immortality, exalting the majesty of Zeus, god of hospitality, and the privilege of secure friendship.
Each represents, in principle anyway, a distinct variable, and each varies independently of the other four. There are, then, any number of ways to miss the mark with respect to anger. One can display anger too frequently or not frequently enough, too mildly or too violently, for too short a time or for too long a time; one can feel anger toward people who have done nothing to make anger appropriate or fail to feel anger toward people who have done something to which anger is a proper response; one can feel anger at insignificant things or fail to feel anger at important wrongs.
But this picture, replete as it is with possibilities for error, still does not capture an important part of what Aristotle is saying. Getting angry at the wrong people a14 is not primarily a matter of getting angry at too many people.
Nor is getting angry on occasions when anger is uncalled for a a simple matter of feeling anger too often.
And not getting angry when one should get angry a cannot fairly be characterized as simply getting angry on too few occasions, or as a simple matter of reacting too mildly.
Once again the continuum model seems misleading. The errors Aristotle is talking about cannot be so easily characterized. Excess and deficiency, it seems, are not to be unpacked in the simple quantitative way the continuum model suggests. True even-temperedness, like true courage and any other true excellence of character, is "for the sake of the noble.
It is possible, I suppose, to attend scrupulously to my liability to anger, taking care not to be too violently angered by situations, or angry at the wrong people, or for too long a time; if I do this simply to impress others with my self-mastery or from fear of being blamed by someone, this is not genuine Aristotelian even-temperedness.
It is not done for the sake of the noble. Not only must my acts and reactions fall within the proper range on the continua set out above; they must do so for the right reasons, in the right spirit.
Excellence of character demands that excellent states be sought and chosen for the sake of the noble. As in the case of courage, we cannot tell whether a person deserves commendation for her temper unless we know something about her -- in particular, about what she is especially provoked by, what sorts of situations and people she is especially sensitive to, and so on.
People differ widely in these respects. Some people are naturally quick-tempered; others are so as a product of upbringing. Some others are at the opposite extreme: A naturally slow-tempered person may find it easy to deal with some not necessarily all anger-provoking situations.
A naturally hot-tempered one may not, and her hot temper may flare only in certain settings and not others. First, avoiding extremes is only one necessary condition for hitting a particular dispositional mean-state.
It is not sufficient. The extremes must be avoided for the right reasons, for the sake of the noble. Secondly, how the extremes are best avoided is not as simple as the continuum model suggests.
We do not effectively avoid the extremes simply by seeking moderation in everything.the greek word aiÓn -- aiÓnios, translated everlasting -- eternal in the holy bible, shown to denote limited duration.
by. rev. john wesley hanson, a.m. Aristotle’s theory of moral virtue contends that our ultimate purpose or goal in life should be to reach eudaimonia, but to do so requires our ability to function properly in our thoughts and actions according to our sense of reason and our innate understanding of moral virtues.
ARETE was the goddess or personified spirit (daimona) of virtue, excellence, goodness and urbanagricultureinitiative.com was depicted as a fair woman of high bearing, dressed in white. Her opposite number was the daimona Kakia (Cacia), lady of vice.
We evaluate people and groups as responsible or not, depending on how seriously they take their responsibilities. Often we do this informally, via moral judgment. Home: Work: Audio: Birding: Miles: Jazz: Aristotle's Doctrine of the Mean (Originally appeared in History of Philosophy Quarterly 4/3, July ).
Aristotle's doctrine of the mean is sometimes dismissed as an unhelpful and unfortunate mistake in what would otherwise be -- or perhaps, in spite of this lapse, still is -- a worthwhile enterprise.
Aristotle (– B.C.E.) numbers among the greatest philosophers of all time. Judged solely in terms of his philosophical influence, only Plato is his peer: Aristotle’s works shaped centuries of philosophy from Late Antiquity through the Renaissance, and even today continue to be studied with keen, non-antiquarian interest.