LITMIR.BIZ

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But they differ in important ways: (1) the former are excellences or developed powers of the reason as such—of that in us which sees and formulates laws, rules, regularities, systems, and is content in the vision of them, while the latter involve a submission or obedience to such rules of something in us which is in itself capricious and irregular, but capable of regulation, viz. our instincts and feelings; (2) the former are acquired by study and instruction, the latter by discipline. The latter constitute "character," each of them as a "moral virtue" (literally "a goodness of character"), and upon them primarily depends the realisation of happiness. This is the case at least for the great majority of men, and for all men their possession is an indispensable basis of the best, i.e., the most desirable life. They form the chief or central subject-matter of the Ethics.

      Perhaps the truest way of conceiving Aristotle's meaning here is to regard a moral virtue as a form of obedience to a maxim or rule of conduct accepted by the agent as valid for a class of recurrent situations in human life. Such obedience requires knowledge of the rule and acceptance of it as the rule of the agent's own actions, but not necessarily knowledge of its ground or of its systematic connexion with other similarly known and similarly accepted rules. (It may be remarked that the Greek word usually translated "reason," means in almost all cases in the Ethics such a rule, and not the faculty which apprehends, formulates, considers them).

      The "moral virtues and vices" make up what we call character, and the important questions arise: (1) What is character? and (2) How is it formed? (for character in this sense is not a natural endowment; it is formed or produced). Aristotle deals with these questions in the reverse order. His answers are peculiar and distinctive—not that they are absolutely novel (for they are anticipated in Plato), but that by him they are for the first time distinctly and clearly formulated.

      (1.) Character, good or bad, is produced by what Aristotle calls "habituation," that is, it is the result of the repeated doing of acts which have a similar or common quality. Such repetition acting upon natural aptitudes or propensities gradually fixes them in one or other of two opposite directions, giving them a bias towards good or evil. Hence the several acts which determine goodness or badness of character must be done in a certain way, and thus the formation of good character requires discipline and direction from without. Not that the agent himself contributes nothing to the formation of his character, but that at first he needs guidance. The point is not so much that the process cannot be safely left to Nature, but that it cannot be entrusted to merely intellectual instruction. The process is one of assimilation, largely by imitation and under direction and control. The result is a growing understanding of what is done, a choice of it for its own sake, a fixity and steadiness of purpose. Right acts and feelings become, through habit, easier and more pleasant, and the doing of them a "second nature." The agent acquires the power of doing them freely, willingly, more and more "of himself."

      But what are "right" acts? In the first place, they are those that conform to a rule—to the right rule, and ultimately to reason. The Greeks never waver from the conviction that in the end moral conduct is essentially reasonable conduct. But there is a more significant way of describing their "rightness," and here for the first time Aristotle introduces his famous "Doctrine of the Mean." Reasoning from the analogy of "right" physical acts, he pronounces that rightness always means adaptation or adjustment to the special requirements of a situation. To this adjustment he gives a quantitative interpretation. To do (or to feel) what is right in a given situation is to do or to feel just the amount required—neither more nor less: to do wrong is to do or to feel too much or too little—to fall short of or over-shoot, "a mean" determined by the situation. The repetition of acts which lie in the mean is the cause of the formation of each and every "goodness of character," and for this "rules" can be given.

      (2) What then is a "moral virtue," the result of such a process duly directed? It is no mere mood of feeling, no mere liability to emotion, no mere natural aptitude or endowment, it is a permanent state of the agent's self, or, as we might in modern phrase put it, of his will, it consists in a steady self-imposed obedience to a rule of action in certain situations which frequently recur in human life. The rule prescribes the control and regulation within limits of the agent's natural impulses to act and feel thus and thus. The situations fall into groups which constitute the "fields" of the several "moral virtues", for each there is a rule, conformity to which secures rightness in the individual acts. Thus the moral ideal appears as a code of rules, accepted by the agent, but as yet to him without rational justification and without system or unity. But the rules prescribe no mechanical uniformity: each within its limits permits variety, and the exactly right amount adopted to the requirements of the individual situation (and every actual situation is individual) must be determined by the intuition of the moment. There is no attempt to reduce the rich possibilities of right action to a single monotonous type. On the contrary, there are acknowledged to be many forms of moral virtue, and there is a long list of them, with their correlative vices enumerated.

      The Doctrine of the Mean here takes a form in which it has impressed subsequent thinkers, but which has less importance than is usually ascribed to it. In the "Table of the Virtues and Vices," each of the virtues is flanked by two opposite vices, which are respectively the excess and defect of that which in due measure constitutes the virtue. Aristotle tries to show that this is the case in regard to every virtue named and recognised as such, but his treatment is often forced and the endeavour is not very successful. Except as a convenient principle of arrangement of the various forms of praiseworthy or blameworthy characters, generally acknowledged as such by Greek opinion, this form of the doctrine is of no great significance.

      Books III-V are occupied with a survey of the moral virtues and vices. These seem to have been undertaken in order to verify in detail the general account, but this aim is not kept steadily in view. Nor is there any well-considered principle of classification. What we find is a sort of portrait-gallery of the various types of moral excellence which the Greeks of the author's age admired and strove to encourage. The discussion is full of acute, interesting and sometimes profound observations. Some of the types are those which are and will be admired at all times, but others are connected with peculiar features of Greek life which have now passed away. The most important is that of Justice or the Just Man, to which we may later return. But the discussion is preceded by an attempt to elucidate some difficult and obscure points in the general account of moral virtue and action (Book III, cc. i-v). This section is concerned with the notion of Responsibility. The discussion designedly excludes what we may call the metaphysical issues of the problem, which here present themselves, it moves on the level of thought of the practical man, the statesman, and the legislator. Coercion and ignorance of relevant circumstances render acts involuntary and exempt their doer from responsibility, otherwise the act is voluntary and the agent responsible, choice or preference of what is done, and inner consent to the deed, are to be presumed. Neither passion nor ignorance of the right rule can extenuate responsibility. But there is a difference between acts done voluntarily and acts done of set choice or purpose. The latter imply Deliberation. Deliberation involves thinking, thinking out means to ends: in deliberate acts the whole nature of the agent consents to and enters into the act, and in a peculiar sense they are his, they are him in action, and the most significant evidence of what he is. Aristotle is unable wholly to avoid allusion to the metaphysical difficulties and what he does here say upon them is obscure and unsatisfactory. But he insists upon the importance in moral action of the agent's inner consent, and on the reality of his individual responsibility. For his present purpose the metaphysical difficulties are irrelevant.

      The treatment of Justice in Book V has always been a source of great difficulty to students of the Ethics. Almost more than any other part of the work it has exercised influence upon mediæval and modern thought upon the subject. The distinctions and divisions have become part of the stock-in-trade of would be philosophic jurists. And yet, oddly enough, most of these distinctions have been misunderstood and the whole purport of the discussion misconceived. Aristotle is here dealing with justice in a restricted sense viz. as that special goodness of character which is required of every adult citizen and which can be produced by early discipline or habituation. It is the temper or habitual attitude demanded of the citizen for the due exercise of his functions as taking part in the administration of the civic community—as a member of the judicature and executive. The Greek citizen was only exceptionally, and

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