In contrast to thinkers preaching altruism and self-sacrifice, the theory of virtue developed by Aristotle (384-322 BC) aims at the achievement of happiness. Similarly, Aristotle regarded character development as a tool for facilitating happiness.
Aristotle wrote two treatises presenting his theory of virtue and character development, namely, the “Nicomachean Ethics” and the “Eudemian Ethics.”
He wrote or dictated those two works in the years between 335 BC and 321 BC, while he was teaching at the Lyceum, the school he had opened in Athens.
According to Aristotle, the practise of virtues (which he had defined as habits that lead to achievement and happiness) helps not only the individual, but also society as a whole.
Nonetheless, the primary addressee of Aristotelian ethics is the individual, not society. Individuals benefit directly if they practise courage, honesty, diligence, promptness, persistence, justice, benevolence, generosity, and other rational virtues.
Society draws benefits when people practise rational virtues in pursuit of their own happiness, but has no right to demand altruism and self-sacrifice. Aristotle regarded courage, honesty, and justice as selfish virtues that end up benefiting everybody.
Education and Aristotle’s theory of character development
Aristotle considered character development an essential part of education.
Schools should teach not only facts such as those in history, geography, physics, and biology. It is crucial that schools also help students develop good habits (virtues) and a character or personality that leads to happiness.
In the “Nicomachean Ethics,” Aristotle stated that the main goal of wisdom is to differentiate good from evil. If you make virtuous choices, you will achieve happiness. If you don’t, you will suffer the consequences.
Character development aims at making virtuous decisions automatic. Through learning and constant practice, the students should develop courage, honesty, justice and all other rational virtues, so that they become second nature to them.
A person of character will make good choices automatically, except in exceedingly complex cases where it’s not clear which side to choose. Character development doesn’t guarantee a total absence of mistakes, but when mistakes do occur, those will be identified and amended.
Aristotle’s theory of virtue and character development compared to Plato’s
Aristotle’s philosophy of virtue and character development is profoundly different from the philosophy of Plato (429-347 BC). Plato had outlined his ideas on virtue and ethics in his work “The Republic,” where he considered virtue as a state of harmony between reason, spirit and basic instincts, with reason playing the governing role.
In contrast to Aristotle, Plato had not regarded happiness as the primary goal of human life. Plato’s theory of virtue and character development is driven by enlightenment or revelation of mystical knowledge, not by happiness.
According to Plato, knowledge is deposited in an intangible, mystic world of pure abstractions (which he called “the world of forms”). A person grows wise only is he gains access to the world of forms. In the absence of access, he is condemned to ignorance and frequent errors.
Plato regarded virtue acquisition and character development as a direct result of gaining access to the world of forms. It is a mystical process where enlightened teachers (as Plato regarded himself) can allegedly prove helpful.
How are you supposed to grow virtuous and develop a good character? By listening to enlightened teachers and meditating. According to Plato, you’ll acquire selflessness and equanimity once you have gained access to the world of forms.
It’s no wonder that Aristotle rejected Plato’s delusions about the world of forms. Instead of mystic revelation, Aristotle told students to employ observation and logic. Instead of pursuing equanimity, Aristotle told students to pursue happiness.
Aristotle’s theory of virtue and character development compared to Confucius’
Aristotle’s thoughts on virtue and character development are also superior to those put forward by Confucius (551-479 BC). While Aristotle concentrated on achievements and happiness, Confucius focused on social harmony.
The diverging focus explains why the Aristotelian virtues (courage, honesty, justice) are mostly active, while Confucian virtues (compassion, empathy, harmony) are mostly passive.
Confucius had not written books himself, but his students compiled his ideas in “The Analects.” It is not known to which extent “The Analects” correspond to what Confucius said, but the tradition considers them accurate records of his philosophy.
In contrast to Aristotle, Confucius never linked happiness to virtues and character development. His philosophy consists of mandating virtues (and character development) because they allegedly lead to social harmony.
Through a long array of unconnected sayings, Confucius is mandating benevolence, assiduousness, reciprocity, kindness, empathy, compassion, and mutual respect, but fails to explain how virtuous individuals will benefit from their good deeps.
In contrast to the joyful, optimistic Aristotelian lifestyle, the mandates in “The Analects” demand people to sacrifice their own interests for the benefit of society as a whole.
Who benefits from Aristotle’s theory of character development
Aristotle recommenced virtues because they reward the one who practises them with happiness. Aristotelian rewards are desirable and tangible. In contrast, Confucius asked individuals to practise selfless virtues in order to become “noble persons” that serve as example to other people.
Also in the field of education, the philosophies of Aristotle and Confucius are very different. For Aristotle, education aims at enabling you to make decisions that lead to achievement and happiness. For Confucius, education is the process of stamping the students’ minds with all sorts of precepts so that society can remain orderly and harmonious.
When put to the test in real life, Aristotle’s theory of virtue and character development always outperforms its competitors because it is integrated.
Integration means that all its components are aligned. They all pursue a single goal (“eudaimonia” or happiness). There are no contradictions between the various elements. They reinforce and speed up each other.
While Plato’s and Confucius’ doctrines are prone to creating doubts and hesitations, the Aristotelian theory of virtue makes determined action possible. Aristotelian character development provides a definite advantage in today’s chaotic environment.
If you are interested in learning about practical wisdom in daily situations, I recommend you my book “The 10 principles of rational living.”
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