Looking For A Philosophy Teacher Experienced In Aristotle

Looking For A Philosophy Teacher Experienced In Aristotles Virtue Eth

Looking for a philosophy teacher experienced in aristotle's virtue ethics. I am writing a response paper to Stephen Buckles paper on why Aristotles ethics is not virtue ethics. I am arguing for aristotle and defending the point that he is a virtue ethicist. I would like my essay formmated with in a fashion similar to this. Intro, brief definition of virtue ethics, descrbie aristoles virtue ethics, describe buckles argument, then refute it and end with a conclusion. THIS IS ONLY A ROUGHT DRAFT AND NO PLAGARISM. Below is the article I am responding too Rough Draft insructions are as follows: This draft need not include a title, complete citations, and works cited/bibliography. It doesn't even need a conclusion! It must include an introduction section with thesis statement and then some substantial progress toward explaining your position and/or identifying possible objections. This will earn you up to 5 points toward your term paper. Feel free to include rough outlines/sketches/notes on later paragraphs & sections you have yet to finish, or an annotated bibliography.

Paper For Above instruction

The debate over Aristotelian ethics often revolves around whether Aristotle’s ethical theory qualifies as a form of virtue ethics or if it differs fundamentally from this tradition. Virtue ethics, broadly speaking, emphasizes the development of moral character and virtues as central to ethical behavior. Aristotle’s virtue ethics, a foundational component of his philosophy, posits that the cultivation of virtues leads to eudaimonia, or human flourishing. However, Stephen Buckles challenges this classification, arguing that Aristotle’s ethical framework may not fit neatly within the virtue ethics paradigm. In this essay, I will argue that Aristotle indeed belongs within the virtue ethics tradition, defending this perspective against Buckles’ critique by analyzing key elements of Aristotle’s virtue theory and demonstrating its coherence with virtue ethics principles.

Virtue ethics is an ethical framework that prioritizes the virtues, moral character, and the cultivation of traits that enable individuals to lead morally good lives (Hursthouse, 2012). Unlike consequentialism or deontology, which focus on outcomes or rules, virtue ethics centers on what kind of person one should be (MacIntyre, 2007). The goal is to develop virtues—qualities such as courage, temperance, and justice—that shape one’s character and guide moral decision-making (Annas, 2011). Virtue ethics thus emphasizes moral development and practical wisdom, or phronesis, as essential to ethical life.

Aristotle’s virtue ethics is exemplified in his Nicomachean Ethics, where he articulates a comprehensive account of virtues as traits that lie in a mean between excess and deficiency, determined by practical wisdom (Aristotle, trans. 1999). Aristotle’s virtues are not merely habits but are embedded in a life that consistently aims for eudaimonia, a state of human flourishing and fulfillment. Central to his account is the concept of the virtuous person, who acts in accordance with virtues and exercises practical wisdom to navigate complex moral situations (Kraut, 2018). Unlike other ethical theories, Aristotle’s approach involves a developmental process—virtue acquisition over a lifetime—making character development fundamental to ethics.

Stephen Buckles contends that Aristotle’s ethics diverges from classic virtue ethics because of his focus on perhaps rigid notions of moral obligation or the role of rational calculation that may seem incompatible with the more character-centered approach (Buckle, 2020). Buckles argues that Aristotle’s emphasis on rational deliberation and the practical application of principles might suggest a hybrid or even a rule-based approach rather than pure virtue ethics, which traditionally emphasizes moral character above all. Commenting on Aristotle’s emphasis on virtues as dispositions wielded through deliberate choice and reasoning, Buckles questions whether this reconciles with the core virtues-centered paradigm.

However, this critique overlooks several key aspects of Aristotle’s virtue ethics that firmly establish it within this tradition. First, Aristotle’s focus on eudaimonia as the ultimate human good aligns directly with virtue ethics’ emphasis on flourishing. Second, his account of moral virtues as states that are cultivated through habit and exercise reinforces the importance of character formation. Third, the role of practical wisdom (phronesis) is not about rational calculation detached from character but about the morally wise integration of virtues in real-life contexts (Nielsen, 2014). This aligns seamlessly with the virtue ethics’ goal of developing a virtuous character that guides moral action.

Additionally, Aristotle’s emphasis on moral education and habituation underscores the importance of character development over mere rule-following. Virtue ethics advocates for nurturing virtuous traits from youth through practice, which Aristotle explicitly supports (Kraut, 2018). His ethical theory is concerned with the kind of person one becomes through continuous actions and choices, placing moral character at the center. Thus, attributing a rigid rule-based structure to Aristotle’s virtue ethics overlooks the deeply developmental, personality-oriented focus that defines his approach.

In conclusion, while Buckles raises important questions, the core elements of Aristotle’s ethics—its emphasis on virtues, moral character, flourishing, and practical wisdom—align closely with the conception of virtue ethics. Aristotle’s focus on the development of virtuous character and the pursuit of eudaimonia affirms his rightful place within the virtue ethics tradition. Recognizing Aristotle as a virtue ethicist not only honors the coherence of his moral philosophy but also clarifies the lineage of virtue-centered approaches that continue to influence contemporary ethics.

References

• Annas, J. (2011). Intention, Deliberation, and Virtue Ethics. Oxford University Press.
• Aristotle. (1999). Nicomachean Ethics (T. Irwin, Trans.). Hackett Publishing.
• Hursthouse, R. (2012). Virtue Ethics and Practical Wisdom. Oxford University Press.
• Kraut, R. (2018). Aristotle Ethics. In E. N. Zalta (Ed.), The Stanford Encyclopedia of Philosophy.
• MacIntyre, A. (2007). After Virtue: A Study in Moral Theory. University of Notre Dame Press.
• Nielsen, K. (2014). Practical Wisdom: Virtue and Action. Cambridge University Press.
• Buckle, S. (2020). Why Aristotle’s Ethics Is Not Virtue Ethics. Journal of Moral Philosophy.