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The Five Guiding Ethical Stars System CILECT PROJECT HOW SHOULD HUMANS BEST LIVE? Aristotle (384–322 BC) 0

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The Five Guiding Ethical Stars System CILECT PROJECT HOW SHOULD HUMANS BEST LIVE? Aristotle (384–322 BC) 0 The Ethics Lab A Global Educational Research Project The Five Guiding Ethical Stars System https://www.theethicslab.com CILECT PROJECT HOW SHOULD HUMANS BEST LIVE? Aristotle (384–322 BC) 0 In a way that fulfills their potential and goal (t e l o s ) to achieve happiness The Theory of Virtue 0 By what m e a n s should humans strive ? 0 Phrónêsis = Prudence = Practical Wisdom = the mother of all virtues 0 IN ORDER TO ACHIEVE W H AT ? What does it take for an individual human being 0 to be a GOOD PERSON? Eudaimonía = Living a fulfilled life according to reason = the final goal of all actions HOW SHOULD HUMANS BEST LIVE? Aristotle (384–322 BC) 0 In a way that fulfills their potential and goal (t e l o s ) to achieve happiness The Theory of Virtue 0 By what m e a n s should humans strive ? 0 Phrónêsis = Prudence = Practical Wisdom = the mother of all virtues 0 IN ORDER TO ACHIEVE W H AT ? What does it take for an individual human being 0 to be a GOOD PERSON? Eudaimonía = Living a fulfilled life according to reason = the final goal of all actions Aristotle Aristotle tue The Principle of the Golden Mean Moral Virtue - ARÊTE - Excellence Finding the balance between Excess and Deficiency Urmson 1988, 32 Aristotle Aristotle tue The Principle of the Golden Mean Moral Virtue - ARÊTE - Excellence Finding the balance between Excess and Deficiency Urmson 1988, 32 Aristotle The Theory of Virtue Courage (Rashness – Cowardice) Sincerity (Ironical depreciation– Boastfulness) Temperance (Self-indulgence– Insensitivity) Generosity (Stinginess – Wastefulness) Friendly Civility Magnanimity (Vanity– Pusillanmity) (Surliness – Obsequiousness) Right Ambition (Want of ambition – Over ambition) Good Temper (Spiritedness – Irascibility) Liberality(Illiberality– Prodigality) Modesty (Shamelesness – Boastfulness) Just Resentment (Callousness – Spitefulness) Wittiness (Boorishness – Buffoonery) Aristotle The Theory of Virtue Courage (Rashness – Cowardice) Sincerity (Ironical depreciation– Boastfulness) Temperance (Self-indulgence– Insensitivity) Generosity (Stinginess – Wastefulness) Friendly Civility Magnanimity (Vanity– Pusillanmity) (Surliness – Obsequiousness) Right Ambition (Want of ambition – Over ambition) Good Temper (Spiritedness – Irascibility) Liberality(Illiberality– Prodigality) Modesty (Shamelesness – Boastfulness) Just Resentment (Callousness – Spitefulness) Wittiness (Boorishness – Buffoonery) Nothing can possibly be conceived in this world or even out of The Theory of Duty DEONTOLOGY it, which can be called good, without qualification, except a good will. Intelligence, wit, judgment, and the other talents of the mind, however they may be named, or courage, resolution, perseverance, as qualities of temperament, are undoubtedly good and desirable in many respects; but these gifts of nature may also become extremely bad and mischievous if the will which is to make use of them, and which therefor, constitutes what is called character, is not good… thus a good will appears to The only thing that is good without qualification is the constitute the indispensable condition even of being worthy of happiness. Kant, Immanuel. Groundwork for the Metaphysics of Morals. Nothing can possibly be conceived in this world or even out of The Theory of Duty DEONTOLOGY it, which can be called good, without qualification, except a good will. Intelligence, wit, judgment, and the other talents of the mind, however they may be named, or courage, resolution, perseverance, as qualities of temperament, are undoubtedly good and desirable in many respects; but these gifts of nature may also become extremely bad and mischievous if the will which is to make use of them, and which therefor, constitutes what is called character, is not good… thus a good will appears to The only thing that is good without qualification is the constitute the indispensable condition even of being worthy of happiness. Kant, Immanuel. Groundwork for the Metaphysics of Morals. The Categorical Imperative The Categorical Imperative “Act only according to that “Act in such a way that you treat maxim whereby you can at the humanity, whether in your own person same time will that it should or in the person of any other, never become a universal law” merely as a means to an end, but always at the same time as an end.” Kant, Immanuel. Groundwork for the Metaphysics of Morals. Kant, Immanuel. Groundwork for the Metaphysics of Morals. The Categorical Imperative The Categorical Imperative “Act only according to that “Act in such a way that you treat maxim whereby you can at the humanity, whether in your own person same time will that it should or in the person of any other, never become a universal law” merely as a means to an end, but always at the same time as an end.” Kant, Immanuel. Groundwork for the Metaphysics of Morals. Kant, Immanuel. Groundwork for the Metaphysics of Morals. The Categorical Imperative The Categorical Imperative “ Thus the third practical principle follows [from the first two] as the ultimate condition of their harmony with “Act according to maxims of a practical reason: the idea of the will of every rational universally legislating member of being as a universally legislating will.” a merely possible kingdom of ends.” Kant, Immanuel. Groundwork for the Metaphysics of Morals. Kant, Immanuel. Groundwork for the Metaphysics of Morals. The Categorical Imperative The Categorical Imperative “ Thus the third practical principle follows [from the first two] as the ultimate condition of their harmony with “Act according to maxims of a practical reason: the idea of the will of every rational universally legislating member of being as a universally legislating will.” a merely possible kingdom of ends.” Kant, Immanuel. Groundwork for the Metaphysics of Morals. Kant, Immanuel. Groundwork for the Metaphysics of Morals. Utilitarianism • Nature has placed mankind under the governance of two sovereign masters, pain and pleasure. It is for them alone to point out what we ought to do, as well as to determine what we shall do. On the one hand the standard of right and wrong, on the other the chain of causes and effects, are fastened to their throne. They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. In words a man may pretend to abjure their empire: but in reality he will remain Epicurus (341-270) Bentham (1748-1832) J.S.Mill (1806-1873) subject to it all the while. The principle of utility recognises this subjection, and assumes it for the foundation of that system, the object of which is to rear the There is one thing, and one thing only, that is intrinsically fabric of felicity by the hands of reason and of law. (1970, 11) desirable, namely PLEASURE. 1970, An Introduction to the Principles of Morals and Legislation, ed. J. H. Burns and H. L. A. Hart. THE THEORY OF OUTCOME Utilitarianism • Nature has placed mankind under the governance of two sovereign masters, pain and pleasure. It is for them alone to point out what we ought to do, as well as to determine what we shall do. On the one hand the standard of right and wrong, on the other the chain of causes and effects, are fastened to their throne. They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. In words a man may pretend to abjure their empire: but in reality he will remain Epicurus (341-270) Bentham (1748-1832) J.S.Mill (1806-1873) subject to it all the while. The principle of utility recognises this subjection, and assumes it for the foundation of that system, the object of which is to rear the There is one thing, and one thing only, that is intrinsically fabric of felicity by the hands of reason and of law. (1970, 11) desirable, namely PLEASURE. 1970, An Introduction to the Principles of Morals and Legislation, ed. J. H. Burns and H. L. A. Hart. THE THEORY OF OUTCOME “th e Grea test Ha ppiness Pri nci ple, h o lds th a t Accordin reatest Happiness ac tions a re ri ght i n pro portion a s th ey tend to Principl as explained h ultimat end, it referen t nd promote happiness, wrong as they tend to produce t ak of a things a desirabl (wheth considerin th e reverse o f h a ppiness. By h a ppiness i s i ntended ou n hat of eople), pl easure, and the absence o f pai n; by u nhappiness, is n isten exempt s a as possib rom ain, and s s pa i n, a nd th e pri vation o f pl ea sure ” possib joyments, ot in oint of uantit d ualit Mill (1868, 6) Mill (1868, 7) Mill Mill “th e Grea test Ha ppiness Pri nci ple, h o lds th a t Accordin reatest Happiness a c tions a re ri ght i n pro portion a s th ey tend to Principl as explained h ultimat end, it referen t nd promote h appiness, wrong as they tend to produce t ak of a things a desirabl (wheth considerin th e reverse o f h a ppiness. By h a ppiness i s i ntended ou n hat of eople), pl easure, and the absence o f pai n; by u nhappiness, is n isten exempt s a as possib rom ain, and s s pa i n, a nd th e pri vation o f pl ea sure ” possib joyments, ot in oint of uantit d ualit Mill (1868, 6) Mill (1868, 7) Mill Mill J.S. Mill Utilitarianism “The pleasures of intellect, of the feelings The more valuable and pleasures are those which imagination, employ “higher faculties” and of the Simone de Beauvoir …the best human life (“manner moral of existence”) is one in which sentiments” the higher faculties play an adequate part.
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