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Saint Vincent ethics
ethics for Jessica Jones
| Question | Answer |
|---|---|
| What are some of the options for the happy life Aristotle mentions in Book I? | Pleasure, honor, and wealth are considered common options for the happy life. |
| What options are rejected, and why? | Pleasure is seen as too base, honor depends too much on others, and wealth is merely instrumental, not an end in itself. |
| What options remain at the end of the initial argument in Book I? | Aristotle argues that the good life is one of activity in accordance with virtue, especially rational activity. |
| How does Aristotle determine where happiness may be found according to the function of man, and what necessary characteristics does he think the goal of a happy life will have? | He believes happiness lies in fulfilling the unique function of humans—rational activity—done excellently (with virtue) over a complete life. |
| What does he think the human soul is like, and how does virtue arise from the natural capacities the soul has, especially in its primary function? | The soul has rational and irrational parts; virtue develops by training the rational part to govern the desires, forming habits through practice. |
| What is Aristotle’s definition of virtue in NE II.6? | Virtue is a state concerned with choice, lying in a mean relative to us, determined by reason and by the wise person. |
| Explain the difference between the “mean” of virtue and a mathematical mean. Use the virtue of temperance to describe the distinction. | The mean in virtue is not a strict middle point but a balanced response suited to the person; temperance avoids both overindulgence and insensibility in pleasures. |
| What are the two states of affairs that prevent choice for Aristotle? | Ignorance and compulsion are the two states that make an action involuntary and therefore not chosen. |
| What are we able to choose in any action? | We can choose the means to our ends—how we will achieve goals—based on deliberation. |
| What is prudence in comparison with other intellectual virtues, such as artistic or scientific wisdom? | Prudence is the ability to deliberate well about what is good and beneficial for living well, while other intellectual virtues focus on specific knowledge or craft. |
| What are the three types of friendship, and what makes them all friendship? What distinguishes each type? | Friendships of utility, pleasure, and virtue all involve mutual goodwill, but only virtue-friendships are based on character and are lasting. |
| What is the contemplative life for Aristotle? | The contemplative life is the highest form of happiness because it engages the intellect, which is the most divine part of the human soul. |
| What are the initial two definitions of freedom the teacher and student propose? Which one is superior, and why? | Freedom as the ability to sin and freedom as the ability to preserve rectitude of will for its own sake; the second is superior because it aligns with truth and goodness. |
| What is the final definition of freedom that is proposed in the dialogue? | Freedom is the power to preserve rectitude of will for the sake of that rectitude itself. |
| How is the power of the will compared to the power of sight? What are the necessary conditions for the proper functioning of the will? | Like sight needing light and health, the will needs rectitude and truth to function properly. |
| How does the teacher argue that no set of difficult circumstances constrains the will to make a sinful choice? Be able to recount the “lie or die” argument and scenario. | Even when threatened with death, a person chooses to sin by lying; the will remains free and is not forced, because rectitude is still a possible choice. |
| What is going on in the will during a moment of constrained circumstances or temptation? What is actually responsible for the ultimate decision we make? | The will weighs different desires and ultimately chooses what it values more; responsibility lies in what we choose, not in the pressure. |
| What are the various proofs the will is still operative even in a state of sin? | The will still desires and acts, even in sin—it is not destroyed but misdirected. |
| Can God take away the power of the will? Give the argument from the teacher. | No, because the will is essential to human nature, and God sustains our nature even in punishment. |
| Once the rectitude of the will is lost, what would be necessary to restore it, and why? Use the vision analogy to the will to assist in explaining. | Like sight needing healing, the will needs grace or divine aid to restore rectitude—it cannot fix itself alone. |
| What is a virtue, for Aquinas? | A virtue is a good habit that perfects the powers of the soul, either active (engaged in doing) or passive (receiving truth or grace). |
| Why does Aquinas think there is a necessity for infused habits? | Because our natural abilities can't reach supernatural ends, infused habits help us align with God's grace and fulfill our divine purpose. |
| What does he think infused habits give to the soul? | They elevate the soul beyond natural capabilities, enabling it to act with divine love, faith, and hope. |
| What are the cardinal virtues for Aquinas? Be able to name all four and give their distinctions. | Prudence (right reason), Justice (giving each their due), Fortitude (endurance in difficulty), and Temperance (moderation in pleasure). |
| How do these virtues change in goal, mean, and extremes when infused versus acquired of our own power? | Infused virtues aim at divine ends, have God as their source, and exceed the balance found in naturally acquired virtue. |
| What are the theological virtues, and can they be acquired by natural habit? | Faith, Hope, and Charity—they cannot be acquired naturally but are given by God through grace. |
| Be able to give a genus/species definition of each of the theological virtues. | Faith is a supernatural habit of the intellect (believing truths revealed by God); Hope is a supernatural trust in divine help; Charity is the supernatural love of God and neighbor for God’s sake. |
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zandervetter