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GUIDE TO THE PHILOSOPHY 1938 - 1947.pdf - Rare Books at ...

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ARIS<strong>TO</strong>TLE'S MORALS AND POLITICS 117<br />

f<strong>at</strong>al also* to any theory of ethics. For, applied to ethics,<br />

it issues in a circular position. Wh<strong>at</strong>, we wish to know,<br />

is a good character? Aristotle's answer is th<strong>at</strong> it is one<br />

which is formed by good actions. Wh<strong>at</strong> is a good action?<br />

It is one th<strong>at</strong> is willed by a good character.<br />

Aristotle's account of the will in its bearing upon the<br />

form<strong>at</strong>ion of character is not the only instance of a circular<br />

argument in his writings on moral philosphy. The reader<br />

of the Ethics cannot, indeed, avoid being struck by the<br />

frequency with which Aristotle's arguments lead to conclusions<br />

whose validity must be assumed, if the premises<br />

of the argument are to be accepted. I give three examples:<br />

(a) Human beings, he points out, possess a faculty which<br />

we should to-day call temper. Temper may assume the<br />

form of a righteous indign<strong>at</strong>ion against wrong-doing,<br />

or a wilful imp<strong>at</strong>ience of restraint. Now righteous in-<br />

dign<strong>at</strong>ion, Aristotle affirms, is good, but wilful imp<strong>at</strong>ience<br />

is bad. How, then, do we distinguish the one from the<br />

other? Aristotle's answer apparently is th<strong>at</strong> righteous<br />

conduct th<strong>at</strong><br />

indign<strong>at</strong>ion is th<strong>at</strong> which we feel against<br />

is bad. Wh<strong>at</strong>, then, is conduct th<strong>at</strong> is bad? It is th<strong>at</strong><br />

for which the good man will feel righteous indign<strong>at</strong>ion.<br />

(b) If I am in good moral health, Aristotle says, I shall<br />

know wh<strong>at</strong> is the rightful applic<strong>at</strong>ion of the doctrine of<br />

the mean in any given case; for example, how much or<br />

little anger it is right to feel on a particular occasion.<br />

How, then, am I to recognize the st<strong>at</strong>e of being in good<br />

moral health? Answer; it is a st<strong>at</strong>e which expresses itself<br />

. how<br />

in an habitually correct applic<strong>at</strong>ion of the doctrine of the<br />

mean.<br />

(c) Wh<strong>at</strong> is the definition of a good citizen? He is one<br />

who willingly and contentedly obeys the laws of the<br />

good St<strong>at</strong>e. Wh<strong>at</strong>, then, is a good St<strong>at</strong>e? One which<br />

evokes the willing co-oper<strong>at</strong>ion of the good citizen. How<br />

does a man come to recognize th<strong>at</strong> the h*ws of the good<br />

St<strong>at</strong>e are good, and such as he may justifiably support;<br />

how, in other words, does he become a good citizen?<br />

Answer; he becomes a good citizen as the result of training

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