Aristotle's Nicomachean Ethics Research Paper Example | Topics and Well Written Essays - 1250 words

Aristotles Nicomachean morals - Research Paper ExampleTo strengthen virtuousness, this has to be exercised and observed at all cartridge holders. In the selfsame(prenominal) valet de chambrener that nature nurtures the body that is rightfully nourished and trained, virtue is also strengthened by continual observation. This virtue or moral disposition is determined on how pain or pleasure influences an soulfulnesss behavior. If a man is susceptible to pleasure, he is licentious. But if he is able to restrain himself and abstains from lunacy in physical pleasure naturally without distressing himself, then that said man is blameless. The ability to control oneself from excessive physical pleasure is necessary because it is the temptation of pleasure and its excesses that delineates and induces us to be birth badly. For us to hunt and become virtuous, training is necessary for an individual to feel and experience joy and grief at the right time which is a requirement in the o bservance of the golden mean. This training has to begin in babyhood for us to be educated on becoming virtuous because joy and grief are the elemental motivations that dictates our forgeions. If our sense of joy and grief are misplaced that is, feeling joy and grief at the defile time and place, it would inhibit us from becoming virtuous. We would tend to be shunning the wrong pains and we would be seeking the wrong virtues that would lead us to become licentious. Early training would predispose us to act according to the right virtues and would avoid vice. This sense of virtue which had been nurtured since infancy would also dictate on how we make choices. The good man, who had been trained since infancy to be feel joy and grief at the right time and place is likely to be right in his choices. In the same vein, the bad man pass on likely to decide wrong when given a choice especially when it involves pleasures. Pain and pleasure modulate our conduct and the virtuous man is h e who effectively regulates his sense of pleasure and pain. And the real virtuous man is he who exercises virtue by choice and not just performs them because it is expedient. Rather, the real virtuous man effectively conducts himself and makes those choices for the sake of doing it amid difficulty and he knows what he is doing. Knowing the choices that one is making that is virtuous is different from an ensuant virtuous man who only acts virtuous when it serves a particular purpose or without difficulty. The real virtuous man chooses it from a fix and steady purpose whatever the circumstance or qualification. The doctrine of the golden mean According to Aristotle, the acquisition of virtue is a result of the right habit which was nurtured by statement and choice. This virtue which has been nurtured by early training and conscientious choice can be destroyed both by excesses or deficiency and it is important that the individual should hit the mean condition of virtue to proceed virtuous. This golden mean according to Aristotle is an approximation of in-betweens between two extremes that is neither excessive nor deficient. It is to feel fear, confidence, desire, anger, condole with and pleasure that is neither too much nor too little because both polarized directions are wrong. What is desired is to have feelings at the right times on the right grounds towards the right people for the right pauperization and in the right way is to feel them to an intermediate, that is to the best, degree and this is the mark of virtue. Such, there are three dispositions of virtue which are excessive, deficient and the