This document provides an overview of different approaches to normative ethics, including deontological ethics, virtue ethics, consequentialist ethics, and liberal ethics. It then focuses on virtue ethics, explaining that it emphasizes good character and virtues rather than rules or consequences. The document contrasts virtue ethics with utilitarianism and deontological ethics. It also discusses virtue ethics in different historical and cultural contexts such as ancient Greece, Athens, Christianity, and Confucianism. Finally, it covers Aristotle's concept of the golden mean and criticisms of virtue ethics.

1. Normative ethics, part 1
Introductio
n to

2. DEONTOLOGICAL
ETHICS
- (δέον (deon)
meaning obligation
or duty)
- an approach to
ethics that focuses
on the rightness or
wrongness of
actions themselves,
as opposed to the
rightness or
wrongness of the
consequences of
those actions.
VIRTUE ETHICS
- emphasises
character, rather
than rules or
consequences,
as the key
element of ethical
thinking.
CONSEQUANT
ALIST ETHICS
- consequences
of a particular
action form the
basis for any
valid moral
judgment about
that action.
- a morally right
action is an
action that
produces good
consequences.
- In other words,
the ends justify
the means.
LIBERAL
ETHICS
- Morality
consists of a set
of rules
governing how
people are to
treat one
another. Selfish
rational people
accept this
contract
because it is in
their best
intrerest.

3. Readings:
• Philosophy in focus, Moral philosophy – a
guide to ethical theory. Pages 89-121

4. Virtue ethics as a
normative theory
• Virtue ethics emphasizes character, or virtues,
rather than rules or consequences, as the key
element of ethical thinking.
• In the West virtue ethics was the prevailing
approach to ethical thinking in the ancient and
medieval periods.
• The tradition suffered an eclipse during the early
modern period, as Aristotelianism fell out of
favour in the West.
• Virtue ethics returned to prominence in Western
philosophical thought in the twentieth century.

5. Contrasting virtue ethics, utilitarian
ethics (consequential ethics) and
deontological ethics
Suppose it is obvious that someone in need should be
helped. But why? The reason given by different
normative theories are different.
Utilitarianism Deontological
ethic
Virtue ethics
the consequences of
helping will maximise
general well-being
Helping is in accordance
with a moral rule.
Categorical imperative:
only act according to a
maxim that you could
wish becomes a
universal law
Helpfulness is a good
character trait.

6. Virtue ethics is agent-centered
rather than action-centered
• One way to get a better understanding to
this perspective is to think people that you
admire and the personal qualities that they
have.
• Let’s do that. Who do you admire deeply?
What kind of qualities that person has?

7. Virtue ethics in different
contexts

8. Virtues in Homer’s Greece
• Physical Strength
• Courage
• Cunning
• Friendship

9. Virtues in Athens
• Courage
• Friendship
• Justice
• Temperance (self-control)
• Wisdom

10. Christian Virtues
• St Ambrose (340-397) defined
the following Greek virtues as
the four cardinal virtues:
• Courage
• Justice
• Temperance
• Wisdom
• He took the following three from
St. Paul and these became
known as the three theological
virtues:
• Faith
• Hope
• Love (charity – Greek: caritas)

11. • n

12. Confucian ethics are described as humanistic. This ethical philosophy
can be practiced by all the members of a society. Confucian ethics is
characterized by the promotion of virtues.
The Five Constants are:
仁 Rén: humaneness
義 Yì: righteousness or justice
禮 Lǐ: proper rite
智 Zhì: knowledge
信 Xìn: honest
Confucian virtue: Wuchang (五常)

13. Ren is an obligation of altruism and humaneness for other individuals.
仁 Rén: humaneness
Yan Hui, Confucius's most outstanding
student, once asked his master to
describe the rules of ren and Confucius
replied, "one should see nothing
improper, hear nothing improper, say
nothing improper, do nothing improper".
Confucius also defined ren in the
following way: "wishing to be
established himself, seeks also to
establish others; wishing to be enlarged
himself, he seeks also to enlarge others".
Another meaning of ren is "not to do to others as you would not wish
done to yourself".Confucius also said, "ren is not far off; he who seeks
it has already found it". Ren is close to man and never leaves him.

14. Yi is the upholding of righteousness and the moral disposition to do good.
義 Yì: justice
yi is the ethical set of moral principles that underlies Confucianism. Yi
represents the perfection of morality, and li is the expression of yi. The
yi principles of right action, duty, and righteousness are being
practiced through li. By performing li, an individual is creating beauty
and balance in his life.

15. Li is a system of social norms determines how a person should
properly act in everyday life.
禮 Lǐ: proper rite
Li embodies the entire web of interaction between humanity, human
objects, and nature. Confucius includes in his discussions of li such
diverse topics as learning, tea drinking, titles, and governance.
Confucius envisioned proper
government being guided by the
principles of li. Overall, Confucians
believed governments should place
more emphasis on li and rely much
less on penal punishment when they
govern.

16. Junzi 君子
The junzi (Chinese: 君子, jūnzǐ) is a
Chinese philosophical term often
translated as "gentleman” and
employed by Confucius in his works
to describe the ideal man.
In Confucianism, the sage or wise is the ideal personality; however,
it is very hard to become one of them. Confucius created the model
of junzi, gentleman, which can be achieved by any individual. Later,
Zhu Xi defined junzi as second only to the sage. There are many
characteristics of the junzi: he can live in poverty, he does more and
speaks less, he is loyal and knowledgeable. Ren is fundamental to
become a junzi.

17. Junzi 君子
To Confucius, the junzi sustained the
functions of government through his
ethical values. Despite its literal meaning,
any righteous man willing to improve
himself can become a junzi.
The junzi enforces his rule over his
subjects by acting himself. It is thought
that his pure virtue would lead others to
follow his example. The ultimate goal is
that government behaves much like family.

18. Confucian / Chinese virtues
• n

19. The Aristotelian Mean
also called the Golden Mean
The virtuous (right) conduct as a
mean between two vices of
excess

20. Virtue is a “golden mean” between the
extremes of excess and deficiency
• Courage, for example, is a mean
regarding the feeling of fear, between the
deficiency of rashness (too little fear) and
the excess of cowardice (too much fear).
• Benevolence is a mean between giving to
people who don’t deserve it and not giving
to anyone at all.

21. Situation Vice of Deficiency Virtue (Mean) Vice of Excess
Danger Cowardice Courage Foolhardiness
Satisfaction of
appetites
Inhibition Temperance Overindulgence
Giving gifts Miserliness Generosity Extravagance
Pursuit of goals Unambitiousness Proper ambition Excess Ambition
Self appraisal Feelings of
inferiority
Proper pride Vanity
Response to insults Apathy Patience Irascibility
Social conduct Rudeness Friendliness Obsequiousness
Awareness of one’s
flaws
Shamelessness Modesty Shyness
Conversation Boorishness Wittiness Buffoonery

22. Criticism of virtue ethics
• One criticism that is often raised against
virtue ethics is that it lacks a generic
theory of good and, therefore, many lists
of virtues can be compiled, many of them
contradicting each other.