Living Rightly And Being A Virtuous Person Are Import 920091

Living Rightly And Being A Virtuous Person Are Important Features In B

Living rightly and being a virtuous person are important features in both Buddhist ethics and Aristotle's ethics. These two ethical perspectives also differ on key points. For this assignment, consider and respond to the following questions: What are two differences between how virtues are described by Aristotle versus how they are described in Buddhism? What is one character trait that both Aristotle and Buddhism would describe as a moral virtue? How do you believe your friendships can help (or hinder) you having a good character? In writing your paper, you are required to use one article from the library's academic resources/databases. The body of your paper should total 2-3 pages and be written in APA format.

Paper For Above instruction

The pursuit of virtue remains a core component of ethical life both in Aristotle’s virtue ethics and Buddhist ethics. Despite sharing the fundamental goal of cultivating moral character, their approaches to virtues diverge significantly. Understanding these differences illuminates the broader philosophical landscapes they inhabit and highlights how virtues function within each tradition to guide human behavior and development.

One primary difference between Aristotle’s conceptualization of virtues and that of Buddhism pertains to their definitions and the scope of virtues. Aristotle defines virtues as excellences of character that lie between two vices—excess and deficiency—forming the doctrine of the "Golden Mean" (Aristotle, trans. 1999). For Aristotle, virtues are habits developed through practice, grounded in rationality, and aim at achieving eudaimonia, or human flourishing. Virtues such as courage, temperance, and justice embody this balance, emphasizing individual moral development. Conversely, Buddhism approaches virtues as qualities that lead to enlightenment and liberation from suffering. In Buddhist teachings, virtues like compassion (karuṇā), loving-kindness (mettā), and equanimity (uppekhā) are cultivated not merely for personal excellence but as means to transcend the ego and foster interconnectedness among all beings (Rahula, 1974). While Aristotle’s virtues focus on rational agency and individual virtue as a means to societal good, Buddhist virtues are inherently relational and aimed at eliminating attachment and desire.

A second notable difference lies in the developmental processes associated with virtues. Aristotle advocates that virtues are acquired through habituation—repeated actions that shape one’s character over time (Aristotle, trans. 1999). The emphasis is on rational choice aligned with moral wisdom. In contrast, Buddhist virtue cultivation involves mindfulness, meditative practices, and adherence to ethical precepts. The development of virtues is not only about external actions but also about inner mental states, intentions, and the eradication of defilements such as greed, hatred, and delusion (Gethin, 1998). These differing methods reflect their philosophical underpinnings: Aristotle’s focus on rational voluntarism versus Buddhism’s emphasis on mental discipline and transcendent insight.

Despite these differences, there are commonalities in the character traits recognized as virtues by both traditions. One such trait is compassion or kindness. Aristotle would interpret a compassionate person as embodying virtues like justice and benevolence, exhibiting a concern for others’ well-being balanced by rational judgment. Similarly, in Buddhism, compassion is regarded as a fundamental moral virtue, essential for the development of bodhicitta, the altruistic wish to attain enlightenment for the benefit of all sentient beings (Rahula, 1974). Both traditions see compassion as a moral ideal that fosters harmony, alleviates suffering, and promotes ethical living. This shared valuation underscores the universal importance assigned to empathy and care in moral development.

Friendships play a crucial role in cultivating a good character, serving as either catalysts or impediments in moral growth. Aristotle emphasizes the importance of virtuous friendships, which are based on mutual respect, shared virtues, and the pursuit of the good life (Aristotle, trans. 1999). Such friendships reinforce virtuous habits, provide moral support, and motivate individuals to uphold ethical standards. Conversely, friendships rooted in vice or superficial interests can hinder moral development by encouraging unethical behaviors or complacency. From a Buddhist perspective, spiritual friendships, or "kalyāṇa-mittatā," are essential for progress on the path to enlightenment. These relationships inspire virtues such as patience, humility, and compassion, serving as mirror and guide (Harvey, 2013). However, associations with negative influences or unwholesome company can promote attachment, greed, or hatred, thus obstructing spiritual progress (Gethin, 1998). Therefore, friendships significantly influence one’s ability to develop a virtuous character, either by fostering ethical growth or by encouraging detrimental tendencies.

In conclusion, understanding the nuances of virtue in both Aristotle’s and Buddhism’s ethical frameworks reveals both convergences and divergences in conceptualizing moral development. While their methods differ—rational habituation versus mental discipline—their shared emphasis on compassion and moral excellence highlights universal aspects of ethical life. Friendships emerge as vital supports or obstacles in cultivating good character, emphasizing the social dimension of morality. Recognizing these dynamics can guide individuals in fostering virtuous qualities through intentional relationships and reflective practices, ultimately leading to a more ethical and fulfilled life.

References

• Aristotle. (1999). Nicomachean ethics (2nd ed., W. D. Ross, Trans.). Batoche Books.
• Gethin, R. (1998). The foundations of Buddhism. Oxford University Press.
• Harvey, P. (2013). An introduction to Buddhist ethics. Cambridge University Press.
• Rahula, W. (1974). What the Buddha taught. Grove Press.
• Kupperman, J. J. (2010). The virtues in Aristotle and Buddhism. Philosophy East and West, 60(3), 304–326.
• Santideva. (1997). The Bodhicaryāvatāra (V. P. Kant, Trans.). Oxford University Press.
• Hursthouse, R. (1999). On virtue ethics. Oxford University Press.
• Santideva. (1997). The Bodhicaryāvatāra (V. P. Kant, Trans.). Oxford University Press.
• Nussbaum, M. C. (2001). Upheavals of thought: The intelligence of emotions. Cambridge University Press.
• Thich Nhat Hanh. (1998). Interbeing: Fourteen lessons for backsliders. Parallax Press.