Christian Ethics. How Christian Ethics. How Should We Live?Should We Live?

2. The Greek Ethical Tradition2. The Greek Ethical Tradition

Sunday, May 8, 200510 to 10:50 am, in the Parlor.

Everyone is welcome!

Almighty God, by our baptism into Almighty God, by our baptism into the death and resurrection of your the death and resurrection of your Son Jesus Christ, you turn us from Son Jesus Christ, you turn us from the old life of sin: Grant that we, the old life of sin: Grant that we, being reborn to new life in him, being reborn to new life in him, may live in righteousness and may live in righteousness and holiness all our days; through holiness all our days; through Jesus Christ our Lord, who lives Jesus Christ our Lord, who lives and reigns with you and the Holy and reigns with you and the Holy Spirit, one God, now and for ever..Spirit, one God, now and for ever..

- Book of Common Prayer, p. 254- Book of Common Prayer, p. 254

Basic Moral Basic Moral Philosophy, Third Philosophy, Third EditionEdition, Robert L. , Robert L. Holmes. Thomson Holmes. Thomson Wadsworth, 2003. Wadsworth, 2003. ISBN 0-534-58477-ISBN 0-534-58477-22

Dr. Holmes is Dr. Holmes is professor of professor of philosophy at the philosophy at the University of University of Rochester.Rochester.

The Moral Quest: The Moral Quest: Foundations of Foundations of Christian Ethics,Christian Ethics, Stanley J. Grenz. Stanley J. Grenz. InterVarsity Press, InterVarsity Press, 2000. ISBN: 0-830-2000. ISBN: 0-830-81568-6.81568-6.

Dr. Grenz is Dr. Grenz is professor of professor of theology and ethics theology and ethics at Carey / Regent at Carey / Regent College in College in Vancouver, B.C.Vancouver, B.C.

How Should We How Should We Live? An Live? An Introduction to Introduction to Ethics,Ethics, Louis P. Louis P. Pojman, Wadsworth Pojman, Wadsworth Publishing, 2005. Publishing, 2005. ISBN: 0-534-55657-ISBN: 0-534-55657-4.4.

Dr. Pojman is Dr. Pojman is professor of professor of philosophy at the philosophy at the United States United States Military Academy Military Academy

IntroductionIntroductionEthics of Doing vs. BeingEthics of Doing vs. Being

There are two ways of approaching the question of There are two ways of approaching the question of what it means to be moral or ethical:what it means to be moral or ethical: 1. 1. Ethics of DoingEthics of Doing = = Action-based EthicsAction-based Ethics = = Ethics of Ethics of

ConductConduct. Asks the question: . Asks the question: What should I do?What should I do? 2. 2. Ethics of BeingEthics of Being = = Virtue-based EthicsVirtue-based Ethics = = Aretaic Aretaic

EthicsEthics. Asks the question: . Asks the question: What should I become?What should I become? The ancient Greeks approached ethics as virtue-The ancient Greeks approached ethics as virtue-

based. In modern times, action-based ethics have based. In modern times, action-based ethics have dominated ethical discussions.dominated ethical discussions.

IntroductionIntroductionEthics of DoingEthics of Doing

There are two major divisions in There are two major divisions in Ethics of DoingEthics of Doing (= (= Action-based EthicsAction-based Ethics = = Ethics of ConductEthics of Conduct):): 1. 1. RelativismRelativism: : allall moral principles are moral principles are relativerelative, and will , and will

vary from culture to culture (= Conventional Ethical vary from culture to culture (= Conventional Ethical Relativism or Conventionalism) or even from person to Relativism or Conventionalism) or even from person to person (= Subjective Ethical Relativism or Subjectivism)person (= Subjective Ethical Relativism or Subjectivism)

2. 2. Objectivism, AbsolutismObjectivism, Absolutism: there are : there are universal moral universal moral principlesprinciples that apply to all people, regardless of the that apply to all people, regardless of the culture, place, or time that they live.culture, place, or time that they live.

AbsolutismAbsolutism: the : the universal moral principlesuniversal moral principles do not conflict with do not conflict with each other. It should (at least theoretically) be possible to find one each other. It should (at least theoretically) be possible to find one correct answer to every moral problem.correct answer to every moral problem.

ObjectivismObjectivism: some of the : some of the universal moral principlesuniversal moral principles may may override others in some situations.override others in some situations.

IntroductionIntroductionEthics of DoingEthics of Doing

All Christian ethical theories of doing agree All Christian ethical theories of doing agree there are there are universal moral principlesuniversal moral principles that that apply to all people, regardless of the culture, apply to all people, regardless of the culture, place or time that they live.place or time that they live.

A Christian system of ethics may be:A Christian system of ethics may be: An An AbsolutistAbsolutist system. system. An An ObjectivistObjectivist system. system.

IntroductionIntroductionEthics of DoingEthics of Doing

A second major division in A second major division in Ethics of DoingEthics of Doing (= (= Action-based EthicsAction-based Ethics = = Ethics of ConductEthics of Conduct) is ) is whether the act itself is whether the act itself is intrinsicallyintrinsically right or wrong, right or wrong, or whether the rightness or wrongness of an act or whether the rightness or wrongness of an act depends on the depends on the consequencesconsequences of the act: of the act: 1. 1. Teleological Ethics Teleological Ethics == Consequentialist Ethics Consequentialist Ethics. The . The

morality of an act is based on the outcome or consequence morality of an act is based on the outcome or consequence of the act.of the act.

2. 2. Deontological Ethics Deontological Ethics == Nonconsequentialist Ethics Nonconsequentialist Ethics. . The morality of an act is based in the act itself.The morality of an act is based in the act itself.

Most Christian ethics of doing are Most Christian ethics of doing are primarilyprimarily deontological or nonconsequentialist.deontological or nonconsequentialist.

IntroductionIntroductionGreek Ethical TraditionGreek Ethical Tradition

Today we examine the foundation of Western Today we examine the foundation of Western ethics laid down by the ancient Greeks.ethics laid down by the ancient Greeks. We will look primarily at Aristotle’s theory of We will look primarily at Aristotle’s theory of

ethics.ethics.

IntroductionIntroductionChristian Ethics and Greek EthicsChristian Ethics and Greek Ethics

The Christian gospel expanded into a gentile The Christian gospel expanded into a gentile world, where it met the Greek philosophical world, where it met the Greek philosophical tradition.tradition.

Paul visited Athens, the famous center of Paul visited Athens, the famous center of Greek philosophy, and spoke with various Greek philosophy, and spoke with various Greek philosophers during his missionary trips Greek philosophers during his missionary trips (Acts 17:16-21).(Acts 17:16-21).

The ethics of the ancient Greeks significantly The ethics of the ancient Greeks significantly influenced Christian ethics.influenced Christian ethics.

Aristotle’s Virtue Aristotle’s Virtue EthicsEthics

Aristotle’s Virtue EthicsAristotle’s Virtue EthicsAristotleAristotle

AristotleAristotle First thinker in Western civilization to write a First thinker in Western civilization to write a

systematic work on ethics.systematic work on ethics. Lived from 384 to 323 B.C.Lived from 384 to 323 B.C. Born in small town of Stagira in northern Greece Born in small town of Stagira in northern Greece

(Thrace), on the frontier with the advancing (Thrace), on the frontier with the advancing “barbarian” Macedonian empire.“barbarian” Macedonian empire.

Father was Nicomachus, a physician in the court of Father was Nicomachus, a physician in the court of Macedonia.Macedonia.

Aristotle’s Virtue EthicsAristotle’s Virtue EthicsAristotleAristotle

368 B.C.:368 B.C.: at age 18, his father died, and Aristotle left at age 18, his father died, and Aristotle left for Athens to join Plato’s Academy, where he for Athens to join Plato’s Academy, where he remained for 20 years, first as student, then as remained for 20 years, first as student, then as teacher.teacher.

348 B.C.:348 B.C.: Plato died, and Aristotle left Athens after Plato died, and Aristotle left Athens after he did not get appointed head of the academy.he did not get appointed head of the academy.

343 to 340 B.C.:343 to 340 B.C.: Served as tutor for the son of Philip, Served as tutor for the son of Philip, the king of Macedonia.the king of Macedonia. Philip’s son would become known as Alexander the Great.Philip’s son would become known as Alexander the Great.

Aristotle’s Virtue EthicsAristotle’s Virtue EthicsAristotleAristotle

335 B.C.:335 B.C.: returned to Athens and founded his own returned to Athens and founded his own academy of philosophy, the Lyceum.academy of philosophy, the Lyceum. His lecture style of walking back and forth earned the His lecture style of walking back and forth earned the

school the nickname of Peripatos (the “covered walk” or school the nickname of Peripatos (the “covered walk” or “walk about”).“walk about”).

323 B.C.:323 B.C.: Alexander the Great died suddenly without Alexander the Great died suddenly without a heir.a heir. Athenian resentment against their Macedonian overlords Athenian resentment against their Macedonian overlords

flared against Aristotle because of his connection with flared against Aristotle because of his connection with Philip and Alexander.Philip and Alexander.

Aristotle was charged with acts of impiety.Aristotle was charged with acts of impiety. He left Athens and exiled himself in Chalcis in He left Athens and exiled himself in Chalcis in

Euboea.Euboea. 322 B.C.:322 B.C.: died at the age of 63. died at the age of 63.

Aristotle’s Virtue EthicsAristotle’s Virtue EthicsVirtue Ethics & the GreeksVirtue Ethics & the Greeks

The ethics of the ancient Greeks were The ethics of the ancient Greeks were Ethics of Ethics of BeingBeing = = Virtue-based EthicsVirtue-based Ethics = = Aretaic EthicsAretaic Ethics. They . They approached ethics by asking: approached ethics by asking: What should I become?What should I become?

As virtue ethicists, they were not primarily interested As virtue ethicists, they were not primarily interested in in particular actionsparticular actions, but rather in identifying the , but rather in identifying the type type of person of person who would act properly.who would act properly. The type of person who would act properly is the “virtuous The type of person who would act properly is the “virtuous

person,” a person who possesses certain characteristics or person,” a person who possesses certain characteristics or virtues that dispose that person to act properly.virtues that dispose that person to act properly.

Aristotle’s Virtue EthicsAristotle’s Virtue EthicsThe Human The Human TelosTelos

Everything in the world has an end, a purpose, Everything in the world has an end, a purpose, a a telostelos:: The purpose or The purpose or telostelos of an acorn to become a oak of an acorn to become a oak

tree.tree. The purpose or The purpose or telostelos of an egg is become a of an egg is become a

chicken.chicken. The purpose or The purpose or telostelos of architecture is to produce of architecture is to produce

buildings.buildings. The purpose or The purpose or telostelos of medicine is to promote of medicine is to promote

health.health.

Aristotle’s Virtue EthicsAristotle’s Virtue EthicsThe Human The Human TelosTelos

Human beings also have an end, a purpose, a Human beings also have an end, a purpose, a telostelos: to exercise that which makes us : to exercise that which makes us distinctive: our ability to think, contemplate distinctive: our ability to think, contemplate and reflect: our reason.and reflect: our reason. Aristotle believed God was engaged in pure and Aristotle believed God was engaged in pure and

eternal contemplation.eternal contemplation. The human end, purpose, or The human end, purpose, or telostelos was to was to

approximate this divine activity.approximate this divine activity.

Aristotle’s Virtue EthicsAristotle’s Virtue EthicsVirtuesVirtues

A A virtuevirtue, in other words, is any characteristic that , in other words, is any characteristic that contributes to excellence in our ability to think, contributes to excellence in our ability to think, contemplate, reflect, and thus approximate the divine contemplate, reflect, and thus approximate the divine activity of pure contemplation.activity of pure contemplation.

A virtue is any characteristic that enables us to perform or achieve our

purpose, our telos.

Aristotle’s Virtue EthicsAristotle’s Virtue EthicsThe Human SoulThe Human Soul

For Aristotle, the For Aristotle, the soulsoul was not, as it was for Plato, an was not, as it was for Plato, an immortal entity distinct from the immortal entity distinct from the bodybody, but was , but was instead was a phenomenon of the physical world (the instead was a phenomenon of the physical world (the world of matter) that arose when the elements of world of matter) that arose when the elements of matter combined in particular and special ways.matter combined in particular and special ways.

The soul in human beings had three functions:The soul in human beings had three functions: 1. a rational function; reason1. a rational function; reason 2. a non-rational appetitive function2. a non-rational appetitive function 3. a non-rational vegetative function3. a non-rational vegetative function

The soul in animals had functions (2) and (3); the The soul in animals had functions (2) and (3); the soul in plants had function (3) onlysoul in plants had function (3) only

Aristotle’s Virtue EthicsAristotle’s Virtue EthicsIntellectual VirtuesIntellectual Virtues

Characteristics that produce excellence in the Characteristics that produce excellence in the rational rational functionfunction of the soul (= of the soul (= reasonreason) are ) are intellectual intellectual virtuesvirtues. There are two intellectual virtues:. There are two intellectual virtues: 1. 1. Theoretical wisdomTheoretical wisdom: excellence in gaining, discovering, : excellence in gaining, discovering,

learning knowledge.learning knowledge. 2. 2. Practical wisdomPractical wisdom: excellence in the : excellence in the practicalpractical use of use of

knowledge. That is: knowing how to apply or use knowledge. That is: knowing how to apply or use in in practicepractice the knowledge that theoretical wisdom has the knowledge that theoretical wisdom has enabled us to learn.enabled us to learn.

Our reason is functioning at its best when we have Our reason is functioning at its best when we have both both theoretical wisdomtheoretical wisdom and and practical wisdompractical wisdom..

Aristotle’s Virtue EthicsAristotle’s Virtue EthicsIntellectual vs. Moral VirtuesIntellectual vs. Moral Virtues

One of the functions of One of the functions of reasonreason is to direct and control is to direct and control the the non-rational appetitivenon-rational appetitive and and vegetative functionsvegetative functions of the soul.of the soul. Reason should direct and control to the degree it can; it Reason should direct and control to the degree it can; it

cannot control digestion for example.cannot control digestion for example. When reason functions well to direct the non-rational When reason functions well to direct the non-rational

appetitive and vegetative functions of the soul, it appetitive and vegetative functions of the soul, it promotes promotes moral virtue.moral virtue.

Moral VirtuesMoral Virtues: characteristics that produce : characteristics that produce excellence in the excellence in the non-rational functionsnon-rational functions of the soul. of the soul.

Aristotle’s Virtue EthicsAristotle’s Virtue EthicsMoral VirtuesMoral Virtues

Moral virtues Moral virtues include:include: PridePride CourageCourage TemperanceTemperance TruthfulnessTruthfulness FriendlinessFriendliness MagnificenceMagnificence JusticeJustice … … etcetc

Aristotle’s Virtue EthicsAristotle’s Virtue EthicsVirtues: SummaryVirtues: Summary

Part of the SoulPart of the Soul FunctionFunction Corresponding Corresponding VirtueVirtue

RationalRational Intellectual Intellectual VirtuesVirtues

““scientific” aspectscientific” aspect Learning, gaining, Learning, gaining, discovering knowledge, discovering knowledge, fundamental principlesfundamental principles

Theoretical WisdomTheoretical Wisdom

““calculative” aspectcalculative” aspect Practical use and Practical use and application of knowledgeapplication of knowledge

Practical WisdomPractical Wisdom

NonrationalNonrational Moral virtuesMoral virtuesAppetitiveAppetitive EmotionEmotion Character dispositionsCharacter dispositions

VegetativeVegetative Physical growthPhysical growth (none)(none)

Aristotle’s Virtue EthicsAristotle’s Virtue EthicsDeveloping VirtueDeveloping Virtue

How do we develop our virtues?How do we develop our virtues? Intellectual virtuesIntellectual virtues: because they are capacities of : because they are capacities of

reason, can be reason, can be taughttaught.. Moral virtuesMoral virtues: because they are habits and : because they are habits and

dispositions of character, can only be dispositions of character, can only be acquired by acquired by practicepractice.. To become a generous person, we must perform or practice To become a generous person, we must perform or practice

generous acts.generous acts. To become a courageous person, we must perform or To become a courageous person, we must perform or

practice courageous acts.practice courageous acts.

Aristotle’s Virtue EthicsAristotle’s Virtue EthicsThe Golden MeanThe Golden Mean

How do we know what acts are “good” How do we know what acts are “good” practice for us? What acts, if we practice them practice for us? What acts, if we practice them assiduously, will help develop our moral assiduously, will help develop our moral virtues?virtues?

Aristotle’s answer: we should act in Aristotle’s answer: we should act in accordance to the “accordance to the “golden meangolden mean.”.” Virtue is always a mean between two extremes:Virtue is always a mean between two extremes:

a vice of deficiencya vice of deficiency a vice of excessa vice of excess

Aristotle’s Virtue EthicsAristotle’s Virtue EthicsThe Golden MeanThe Golden Mean

Vice of Vice of DeficiencyDeficiency

Virtue Virtue (Moderation)(Moderation)

Vice of ExcessVice of Excess

CowardiceCowardice CourageCourage FoolhardinessFoolhardiness

InsensibilityInsensibility TemperanceTemperance LicentiousnessLicentiousness

StinginessStinginess GenerosityGenerosity ProdigalityProdigality

MeannessMeanness MagnificenceMagnificence Vulgarity (ostentatious Vulgarity (ostentatious display of wealthdisplay of wealth

HumilityHumility HighmindednessHighmindedness VanityVanity

Lack of ambitionLack of ambition Wholesome ambitionWholesome ambition OverambitiousnessOverambitiousness

Aristotle’s Virtue EthicsAristotle’s Virtue EthicsThe Golden MeanThe Golden Mean

Vice of Vice of DeficiencyDeficiency

Virtue Virtue (Moderation)(Moderation)

Vice of ExcessVice of Excess

ImpassivityImpassivity GentlenessGentleness IrascibilityIrascibility

Self-deprecationSelf-deprecation TruthfulnessTruthfulness BoastfulnessBoastfulness

BoorishnessBoorishness WittinessWittiness BuffooneryBuffoonery

ContentiousnessContentiousness FriendlinessFriendliness FlatteryFlattery

ShamelessnessShamelessness ModestyModesty BashfulnessBashfulness

MaliciousnessMaliciousness Righteous IndignationRighteous Indignation EnviousnessEnviousness

InjusticeInjustice JusticeJustice InjusticeInjustice

Aristotle’s Virtue EthicsAristotle’s Virtue EthicsThe Golden MeanThe Golden Mean

But how do you determine what the But how do you determine what the golden golden meanmean is in a particular situation? is in a particular situation?

Aristole’s answer is unclear, but he seems to Aristole’s answer is unclear, but he seems to be saying we have to take into all the facts of be saying we have to take into all the facts of the particular situation, and then the particular situation, and then intuitintuit the the moral quality in the situation.moral quality in the situation.

Aristotle’s Virtue EthicsAristotle’s Virtue EthicsHappinessHappiness

Happiness or well-being, human fulfillment can only Happiness or well-being, human fulfillment can only be found in developing that which is our purpose, our be found in developing that which is our purpose, our telostelos..

Happiness or well-being therefore must involve the Happiness or well-being therefore must involve the blossoming and realization of our rationality, our blossoming and realization of our rationality, our ability to think, contemplate and reflect.ability to think, contemplate and reflect.

To find happiness or well-being by developing our To find happiness or well-being by developing our telostelos, our rationality, we must develop intellectual , our rationality, we must develop intellectual and moral virtues – that is, we must each become a and moral virtues – that is, we must each become a virtuous person.virtuous person.

Next session: Next session: Virtue and HappinessVirtue and Happiness