Religion 3 Unit 2 Test

Aristotle, Nichomachean Ethics, Book 1:goal of human action

"Every art and every inquiry, and similarly every action and pursuit, is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim." - everything we do is because we want to good

Aristotelian Ethics. Eudaimonism: friendships -> utility

- A relationship in which the two parties are not seeking affection but reciprocal benefit - These relationships are temporary: whenever the benefit ends, so does the friendship - Aristotle believed these were common among older people; examples include business partnerships, neighbors, etc.

Aristotelian Ethics. Eudaimonism: friendships -> pleasure

- A second kind of accidental friendship is based on pleasure - found most commonly among younger people - Relationships grounded on emotions felt at a given time for a certain activity; enjoyment gained through a mutual interest in something external - Most often short-lived - end when a person's tastes change; examples include college friends and people who play in the same sports league

Adler, Mortimer, Aristotle for Everybody, Ch. 12 "How to pursue happiness": moral character -> virtuous

- A state of understanding reality with both reason and emotion - A virtuous man understands what is right, chooses to do the virtuous thing, acts properly upon his choice, and does not have 'contrary desires' - There is no inner conflict, no wish or desire to have done something other than what is virtuous

Platonic Idealism: absolutism

- Absolutism: standards of knowledge and conduct are independent of perspective and these ought to guide moral claims - This means that they're true in all cultures and situations. Under this view, actions such as murder and stealing are seen as objectively wrong, regardless of their circumstance or results.

Adler, Mortimer, Aristotle for Everybody, Ch. 12 "How to pursue happiness": moral character -> vicious

- An inversion of the virtuous person, he mistakes virtue for vice and vice for virtue - He does not understand what is right, chooses to act wrongly, acts wrongly, and has no contrary desires - He delights in the wrongdoing; his reason has been thoroughly undermined by improper emotion and poor habits resulting in disordered self-love

Plato. TheRepublic: Bk 3: Tripartite Soul -> three parts of the soul: appetitive

- Appetite is the largest aspect of the soul, the seat of various desires for food, drink, and sexual gratification - Necessary desires should be fulfilled, unnecessary desires should be limited, and unlawful desires should be suppressed - In a just man, appetite is strictly controlled by reason and spirit - Pleasure satisfied with discretion allows a person to be healthy and motivated enough to tackle higher goals

Platonic Ethics: internal conflict -> temperance: appetite submitted to reason (An appetite draws us to a certain object, without regard to its being good or bad for us)

- Appetite promotes basic life functions but have a chronic tendency toward excess (An appetite draws us to a certain object, without regard to its being good or bad for us) - There is a temptation to enjoy appetitive desires as an end unto themselves rather than a means of promoting life ( it is tempting to only enjoy things we are attract to rather than thinking about how to promote our lives) - Submitting to the rule of reason and with the help of one's properly guided spirit, moderation guides the appetite and temperance prevails (With the help of reason and courage, appetite is modernized and temperance prevails)

Platonic Idealism: dialectical method

- Begins from the standpoint of knowing nothing and merely asking questions - The process of questioning exposes contradictions in arguments and gaps in knowledge (It is when you ask questions without knowing anything about the topic and your questions expose contradictions in their arguments and gaps in knowledge) - Socrates likens this to his mother's profession as a midwife, helping to give birth to ideas

Platonic Ethics: eudaimonia

- Eudaimonia encompasses the whole condition of the soul (You achieve eudaemonia when you flourish across your lifetime, this happens through exercise of moral virtue, wisdom, and rationality) - happiness or well-being (eudaimonia) is the highest aim of moral thought and conduct - moral philosophy that defines right action as that which leads to the "well-being" of the individual, thus holding "well-being" as having essential value; life of eudaimonia = life of virtue, action in accordance with reason - human flourishing; whole condition of the soul

Aristotelian Civic Virtue: equality

- Everyone's rights are the same insofar as what is really good for you is really good for every other human being - Rights are minimally defined in relation to the needs of our common human nature

Plato. TheRepublic: Bk 1:"Thrasymachus: Justice as self-interest" - > SOCRATES'S VIEWPOINT -> function argument (telos)

- Everything has an end or purpose (telos) that is the excellence of that thing (horse, eye, ear, pruning-hook, etc.) - The soul, too, has its proper purpose; an evil soul would be an evil ruler over the body

Platonic Idealism: Platonic forms

- Forms exist totally separate from the material world and cannot be directly perceived by the senses - True knowledge is reached through reasoning about the ideal Forms rather than through our senses (You get true knowledge by thinking using the ideal forms rather than your senses) - This realm of Ideas is true reality and the world around us is merely modelled upon it (The forms are true reality and the world around us is fake)

Adler, Mortimer, Aristotle for Everybody, Ch. 12 "How to pursue happiness": Golden Mean

- Golden Mean: ideal balance between two extremes -excess and deficiency - example: courage is the middle between one extreme of deficiency (cowardness) and the other extreme of excess (recklessness)

Adler, Mortimer, Aristotle for Everybody, Ch. 12 "How to pursue happiness": goods of the soul

- Goods of the mind: knowledge, skills for thinking, producing well-made things, and for right conduct - Friendship - fulfillment of the natural desire to love others and to be loved - Also includes enjoyment of art, the satisfaction of acquiring new knowledge or having a skill, and well-deserved honor/esteem

Platonic Idealism: sophists

- Greek tutors, itinerant teachers who are paid to instruct the youth in rhetoric (the art of persuasion) - They aim to prepare young men for political life by helping them convince others of the truth of their positions - Sophists are portrayed as relativists who boast that they can make "the weaker argument appear to be the stronger"

Plato. TheRepublic: Bk 3: Tripartite Soul -> three classes of men: guardians, auxiliaries, producers

- Guardians (philosopher-kings) create laws, have gold souls - Auxiliaries (warriors) carry out orders of the rulers; defend the city, have silver souls - Producers (farmers, craftsmen, merchants, etc.); those who obey what the rulers decrees, have bronze souls

Aristotle, Nichomachean Ethics, Book 1: relationship between: virtue and happiness/ happiness and politiics

- Happiness is realized in the life of virtue. - Politics aims to achieve happiness for human beings. - Therefore, the student of politics must study virtue. Virtue is distinctive to the human soul because happiness is an activity of the soul. "The student of politics, then, must study the soul, and must study it with these objects in view."

Aristotelian Civic Virtue: political nature

- Humans voluntarily and purposefully organize societies governed by distinct, man-made customs and laws - Humans cannot achieve eudaimonia by living solely in families or tribes, they must live together in cities and states - The good life requires the structure of an organized political system

Aristotelian Ethics. Eudaimonism: critiques of virtue ethics -> impression

- If all human beings were friends, justice would not be necessary - Where bonds of friendship do not exist, justice must bind together the citizens of a state - Justice allows persons to live peacefully and harmoniously, acting and working together for a common purpose

Aristotelian Ethics. Eudaimonism: moral educatioon

- In its early stages, moral development relies on the availability of good role models - Students are called upon to emulate good examples of virtue in order to develop the habit of right action - Over time, the student learns to recognize the value of virtue chosen knowingly for its own sake

Adler, Mortimer, Aristotle for Everybody, Ch. 12 "How to pursue happiness": intellectual virtues

- Intellectual virtues are realized in good habits of the kind exemplified by skills of one sort or another - Intellectual virtues are qualities of mind and character that promote intellectual flourishing, critical thinking, and the pursuit of truth. - intellectual responsibility, perseverance, open-mindedness, empathy, integrity

Aristotelian Civic Virtue: requirements of justice

- Justice does not require you by positive action to promote the happiness of others - Justice requires that you not impede or frustrate the rights of others - If you go beyond this and help others in the pursuit of happiness, you do so because of love for others

Plato. TheRepublic: Bk 1:"Thrasymachus: Justice as self-interest" -> SOCRATES'S VIEWPOINT

- Justice is the adherence to wise rules which enable a group to act in common (Justice is a set of rules put in place to help everybody act the same/laws) - In order to reach any common goal, at least moderate adherence to a set of rules is necessary (In order to real a goal some people in your group must follow the rules) - Unjust persons would constantly be at odds with one another, seeking to gain advantage at the other's expense (Unjust people would always be fighting, they want to gain advantages at the cost of the other person)

Plato. TheRepublic: Bk 1:"Thrasymachus: Justice as self-interest" -> SOCRATES'S VIEWPOINT -> just soul

- Justice is the excellence of the soul, injustice is the defect of the soul - "The just soul and the just man will live well, and the unjust man will live ill" (Good people will live good lives while bad people will live bad lives) - Justice will ultimately be defined in terms of harmonious relationship and giving each his proper due

Plato. TheRepublic: Bk 1:"Thrasymachus: Justice as self-interest" -> traditional definition of justice

- Justice means living up to your legal obligations and being honest - Socrates' counterexample: returning a weapon to a madman - You owe the madman his weapon (it belongs to him legally) and yet this would be an unjust act since it would jeopardize the lives of others

Plato. TheRepublic: Bk 1:"Thrasymachus: Justice as self-interest" -> justice of friendship

- Justice means that you owe help to your friends and harm to your enemies - Counterpoint: our judgment concerning friends and enemies is fallible - Our friends are not always virtuous, nor are our enemies always nefarious - Moreover, Socrates points out that there is incoherence in the idea of harming people through justice

Plato. TheRepublic: Bk 3: Tripartite Soul -> nature of justice

- Justice will be what remains once the other cardinal virtues subsist in the ideal city Wisdom: found in the guardian rulers; the type of knowledge that allows them to rule well Courage: found in the auxiliaries (warriors) and in the correct and lawful belief about what to fear and what not to fear Temperance: the city's self-discipline realized in following the structures that determine who should rule and who should be ruled - Justice is the state of well-ordered affairs wherein each part of the whole performs its proper function

Platonic Ethics: role of knowledge

- Knowledge is a necessary condition of virtue: namely, knowledge of what is required for the health of the soul - If you know what is right, what is good and true, you will automatically seek to do it

Plato. TheRepublic: Bk 3: Tripartite Soul -> three parts of the soul: rational

- Like the rulers of the city, reason is the highest part of the soul - Reason seeks after truth and is the source of philosophical desires - In the just man, the entire soul is ruled by reason and strives to fulfill reason's desires - Reason must discern how best to harness the powers of the soul and direct them toward their proper end/purpose

Platonic Idealism: metaphysics

- Material things are a poor source of knowledge because they are subject to change and corruption (Material things are a poor source of knowledge because they can change and be corrupted) - Human senses are too readily deceived and experience is limited by individual perspective (Human sense is easily tricked, experience is limited by individual perspective) - The body itself is akin to a prison that entraps the soul and impedes its ability to encounter reality (Our body holds us as prisoners and it doesn't allow us to experience the real world)

Adler, Mortimer, Aristotle for Everybody, Ch. 12 "How to pursue happiness": moral virtues

- Moral virtues are good habits of the kind exemplified by a settled disposition to choose or decide correctly - Honesty, courage, compassion, generosity, fidelity, integrity, fairness, self-control - concerned with the practical life

Aristotle, Nichomachean Ethics, Book 1: deficiencies of pleasure, honor, and wealth

- Most men identify the good with (pleasure): "the mass of mankind are evidently quite slavish in their tastes, preferring a life suitable to beasts..." (people think that will good comes pleasure) "People of superior refinement and of active disposition identify happiness with (honor)....But it seems too superficial to be what we are looking for since it is thought to depend on those who bestow honor rather than on him who receives it." (people identify happiness with honor) "The life of money-making is one undertaken under compulsion, and (wealth) is evidently not the good we are seeking; for it is merely useful and for the sake of something else." ( people see good as wealth, good is not wealth)

Aristotelian Ethics. Eudaimonism: critiques of virtue ethics -> lack of exemplars

- The virtuous person has a fully developed moral character, he possesses the virtues and acts in accord with them - providing an example for others - The student must be given access to an array of moral exemplars to guide his growth in virtue - Virtue ethics focuses on moral education, a life-long process of learning that will only provide clear answers when one reaches moral maturity

Platonic Idealism: Platonic recollecetion

- Our conception of the Ideal Forms must be innate - something we are born with - even if we are not aware of this - Our immortal and eternal soul inhabited the world of Ideas before our birth and yearns to return to that realm - The philosopher's job is to use reason to help human beings rediscover the Ideal Forms or Ideas 1. The real world is the *world of Ideas*, which contains the Ideal Forms of everything 2a. We are born with the concepts of these Ideal Forms in our minds 2b. The illusory world in which we live *the world of the sense* contains imperfect copies of Ideal Forms 3. We recognize things in the world, such as dogs, because we recognize they are imperfect copies of the concepts in our minds 4. Everything in this world is a "shadow" of its Ideal Forms in the world of Ideas

Platonic Ethics: science of ethics

- Plato, like his teacher Socrates, considers ethics to be absolute, objective, and universal ( Plato believes that any action can be seen as right or wrong {ex. Stealing}, a person's actions can be seen as right of wrong, he also believes that all standards can be applied universally) - Ethics deals with the health of the "soul" - as the soul has a definite nature, thus there are definite conditions required for its health ( ethics is about the health of your soul and they are things to need to have a healthy soul) - In order to maintain a healthy soul, one must live virtuously

Aristotle, Nichomachean Ethics, Book 1: goal of politics

- Politics uses the rest of the sciences and determines proper or improper human action through its laws - Thus, the goal of politics "...must include those of the other [types of knowledge], so that this end must be the good for man." - And achieving the good "seems at all events something greater and more complete whether to attain it or preserve it...for a nation or for city-states."

Aristotelian Ethics. Eudaimonism: friendships -> virtue friendship

- Relationship based on a mutual appreciation of the virtues the other person holds dear - The people themselves and the qualities they represent provide the incentive for the two parties to be friends - Such friendships are rare and take time to develop, but rather than being short-lived such a relationship endures

Platonic Idealism: relativism

- Relativism: truth claims and morality exist in relation to differences in perception and consideration; there is no universal, objective truth Frame of reference dictates truth claims which are linked to culture and historical context - Thrasymachus represents practical relativism that believes justice is based on individual perspective (What might be seen as justice to one person couldn't be seen as unjust to another person) - a theory that knowledge is relative to the limited nature of the mind and the conditions of knowing - Ethical relativism is the theory that holds that morality is relative to the norms of one's culture. That is, whether an action is right or wrong depends on the moral norms of the society in which it is practiced. The same action may be morally right in one society but be morally wrong in another.

Adler, Mortimer, Aristotle for Everybody, Ch. 12 "How to pursue happiness": moral character -> incontinent

- Similar to the continent person, but lacks the same level of self-control - The incontinent person recognizes the good, wishes to do it, but fails to act appropriately because of his contrary desires - With effort, the incontinent man may grow to be continent and, then, virtuous, but this is a great effort - the wrong sort of effort result in the incontinent becoming vicious

Plato. TheRepublic: Bk 3: Tripartite Soul -> three parts of the soul: spirited

- Spirit (thumos | θυμός) is the source of desire for honor and victory - It is also responsible for feelings of anger and indignation - In a just soul, spirit acts as the minion of reason, ensuring that appetite adheres to reason's commands - Properly trained, spirit inspires the pursuit of greatness, a willingness to fight for the good and to stand up for ideals

Aristotelian Ethics. Eudaimonism: examples virtues: courage, temperance, magnificence, magnaminity, patience, wittiness, friendilness, shame

- Temperance: habitually resisting the temptation to overindulge or the temptation to seek more than is good for us of a limited good - Courage: habitual disposition to endure hardship or pain in doing what we ought to do for the sake of the good life - Magnificence: rests between stinginess and vulgarity; neither boring nor flashy - Magnanimity: proper pride, midpoint between not giving yourself enough credit and having delusions of grandeur - Patience: control of one's temper; neither becoming too angry nor failing to get angry when one should - Wittiness: middle ground among buffoonery and boorishness - having a good sense of humor - Friendliness: a vital part of living well, one must avoid being unfriendly and being too friendly towards too many people - Shame: neither being too shy nor being shameless, proper shame allows one to recognize social error while not being too fearful to risk social missteps

Plato. TheRepublic: Bk 3: Tripartite Soul

- The Republic seeks to answer the question, "What is justice?" - Plato reviews numerous competing answers to this question (e.g., Thrasymachus' relativistic view) - Plato's response takes the form of an extended analogy describing the ideal political state - If the just city can be shown to be happier than unjust cities, then one may contend that a just person is happier than an unjust person

Adler, Mortimer, Aristotle for Everybody, Ch. 12 "How to pursue happiness": moral character -> continent

- The continent man resembles the virtuous man; his reason understands the moral good and he chooses to act appropriately; and he does act appropriately - But he has contrary desires - he does what is right but to some degree regrets not being able to do otherwise - The continent man succeeds by self-mastery - by understanding the moral good he overcomes his emotional resistance and thus acts appropriately

Plato. TheRepublic: Bk 3: Tripartite Soul -> three parts of the soul: rational, spirited, appetitive

- The individual, like the ideal city, is composed of three parts each with its proper function: Rational (intellect) Spirited (passion/motivation) Appetitive (basic needs)

Aristotelian Ethics. Eudaimonism: critiques of virtue ethics -> luck

- The right education, habits, influences, examples, etc. can promote the development of virtue - But, many things can go wrong on the road to virtue - lack of role models, indoctrination, or misfortune

Adler, Mortimer, Aristotle for Everybody, Ch. 12 "How to pursue happiness": external goods

- Those goods that are necessary means to bodily healthy, vitality, and pleasure - Food, drink, shelter, clothing, sleep; lack of a certain amount of wealth is an obstacle to living well and achieving happiness - Like bodily pleasure, wealth is a limited good - something which we can want too much for own ultimate good

Plato. TheRepublic: Bk 1:"Thrasymachus: Justice as self-interest" -> justice as injustice

- Thrasymachus promotes the view that injustice is superior to justice and that virtue ought to be assigned to whoever is most successful in life

Aristotelian Ethics. Eudaimonism: mimesis (imitation)

- We are born with natural tendencies (some positive and some negative) that can be encouraged or discouraged by the influences around us - Character develops based on exposure to role-models, peers, and the degree of encouragement one receives - Our natural tendencies are shaped and developed through a long and gradual process of education and habituation

Aristotelian Civic Virtue: rights

- You have a right to expect from others what they have a right to expect from you

Aristotelian Civic Virtue: despotism

- a government that has power because it rests solely on might or force

Aristotle, Nichomachean Ethics, Book 1: akrasia

- akrasia (incontinence/ lack of self-restraint) -acting against better judgment due to lack of self control

Aristotle, Nichomachean Ethics, Book 1: energeia

- energeia (activity) - existing in a state of work; defined by examples such as happiness and contemplation

Platonic Ethics: internal conflict -> wisdom, courage, temperance

- goal of ethics it to achieve peace and harmony among these parts of the soul - ethics will how the way to find a health balance among our reason, spirit, and appetites WISDOM - Reason functions to acquire knowledge of the World of the Forms and on the basis of this knowledge to rule over spirit and appetite ( we have reason to find knowledge of the World of the Forms) Reason can foresee the consequences of action, the conditions of a goal, and thus make long range plans to achieve it (reason allows us to see the consequences of our action, what we need to do to achieve our goal and it allows to plan ahead to achieve it) When reason acquires knowledge and rules over an individual soul, that person is said to possess wisdom

Aristotelian Civic Virtue: tyranny

- government that serves the self-interest of the rulers - absolute ruler unrestrained by law - a ruler with total power - its citizens submit to its power and the citizens are ruled as inferiors

Aristotle, Nichomachean Ethics, Book 1: hexis

- hexis (disposition/ a person's inherent qualities of mind and character) - stable character acquired through training

Aristotelian Civic Virtue: constitutional government

- in a constitutional government its citizen should be equals to them and its citizens rule and are ruled in turn - good government should help citizens overcome deprivations due to bad luck - We have a right to be ruled as citizens under a government to which we have given our consent and which allows us to have a voice - A good government gives all its members equal status of citizenship - Talents and acquired traits should only be considered in the selection of some citizens to hold office - not in their status as citizens

Aristotle, Nichomachean Ethics, Book 1: phronesis

- phronesis (prudence) -- intellectual virtue of using reason well in practical matters

Platonic Ethics: hedonism/ inner happiness

- pleasure is highest good and proper aim of life -A person who is virtuous, who has a healthy soul, will possess tranquility, peace of mind, "inner" happiness - It is up to the individual to determine his conduct and the state of his soul, hence this happiness is his own possession - No matter what others may do to the virtuous person, they can neither give nor take away from such inner happiness - inner happiness determines one's direction in life; having a healthy soul is the ultimate goal of ethics

Aristotle, Nichomachean Ethics, Book 1: practical syllogism

- practical syllogism - major premise + minor premise = conclusion; leads to practical action - An example might be that the major premise food cures hunger and the minor premise I am hungry leads to the practical conclusion of my eating food. - Major: All men are mortal. Minor: Socrates is a man. Conclusion ∴Socrates is mortal.

Aristotle, Nichomachean Ethics, Book 1: telos

- telos (end/goal) - based on the defining trait of humans, rationality

Adler, Mortimer, Ch.13: " Good habits and Good luck": habits

- you take pleasure in doing what you are doing because you are in the habit of doing it and you are at ease - good habits are habits of making the right choices - bad habits are vices because the are habits of making wrong choices - a virtuous person makes the right choices regularly, time and time again, although not necessarily every single time

Aristotelian Civic Virtue: citizenship

-Government should help citizens overcome deprivations due to bad luck

Adler, Mortimer, Aristotle for Everybody, Ch. 12 "How to pursue happiness": bodily goods

-Health, vitality, and vigor: conditions that foster life and engagement with the world - Connected to pleasure and pain; yet not mere instinct insofar as humans can sacrifice pleasure or endure pain for the sake of something greater - Bodily goods are a means to the end of happiness as well as the ends for which other goods serve as means

C.S. Lewis, " Three parts of morality"

1. Fair play and harmony among individuals 2. Tidying up or harmonizing the things inside each individual 3. The general purpose of human life as a whole

Platonic Ethics: internal conflict -> courage: Passion allied with reason

COURAGE - The spirited or passionate element of the soul is required for motivation, to act on the basis of rational conclusions (The passionate side of our soul is meant to motivate us to act on the basis of rational conclusions) - Its proper function is to be guided by reason and to act only for values sanctioned by reason ( we should only act with reason) - If it is the case that one's spirit is aligned with reason, then such a person will have the virtue of courage (If your soul has reason you will also have courage)

C.S. Lewis, " Three parts of morality": totalitarian vs democracy ( a government with all power vs a government that gives the people power)

If individuals have a fleeting lifespan in comparison to a state, then the state is more important than the individual. In contrast, the Christian claim would make the individual far more important. The existence of the state would be fleeting and of minimal concern in comparison. (If people don't live for a long time compared to the government, the government is more important that the people. The Christian claim would make people more important, the existence of government would be same and of no concern)

C.S. Lewis, " Three parts of morality": impact of whether Christianity is true

If somebody is responsible for the creation of human beings, then human beings will have a variety of duties and obligations that extend well beyond merely doing no harm to others. ( if there is a God then humans have obligations that are more complex than just not doing harm to other)

C.S. Lewis, " Three parts of morality": individual moral implications

If true, there are many things that human beings must address. Hell would be precisely a correct definition for the gradual and perpetual worsening of one's temper and bad habits. (There are many things humans need to fix in our lives because we have a ton of bad habits)

C.S. Lewis, " Three parts of morality": danger of moral idealism

In the first instance, individuals may either drift apart or collide with one another. The second way occurs when things go wrong inside the individual - when one's different faculties or desires drift apart or interfere with one another.

Adler, Mortimer, Ch.13: " Good habits and Good luck": justice

Is concerned with the good of others Concerned with the good of the society

Adler, Mortimer, Ch.13: " Good habits and Good luck": temperance

It consists in habitually resisting the temptation to over indulge in pleasure

C.S. Lewis, " Three parts of morality": need for human beings to be good in themselves

It is natural to begin with social relations because the results of poor morality in this regard are obvious - war, poverty, graft, lies, shoddy work. Additionally, in this area there is little disagreement about morality - almost all people agree in theory that humans ought to act honestly, kindly, and in a helpful manner. ( when humans were not good the result of war and poverty, so now people agree that for people to live peacefully they must act honestly, and kindly)

Adler, Mortimer, Aristotle for Everybody, Ch. 12 "How to pursue happiness": moral character

Most persons do not consistently and without hesitation make the right choice in all situations Aristotle describes four groups of persons based on how they make moral decisions

Adler, Mortimer, Ch.13: " Good habits and Good luck": enlightened self-interest

Our self-interest become enlightened when we realize than we cannot succeed in the pursuit of happiness without considering the happiness of others

Adler, Mortimer, Ch.13: " Good habits and Good luck": courage

To resist the lure of pleasure for the sake of more important goods than overindulging in pleasure would prevent us from getting

Platonic Ethics: internal conflict -> wisdom: acquisition of knowledge

WISDOM - Reason functions to acquire knowledge of the World of the Forms and on the basis of this knowledge to rule over spirit and appetite ( we have reason to find knowledge of the World of the Forms) - Reason can foresee the consequences of action, the conditions of a goal, and thus make long range plans to achieve it (reason allows us to see the consequences of our action, what we need to do to achieve our goal and it allows to plan ahead to achieve it) - When reason acquires knowledge and rules over an individual soul, that person is said to possess wisdom

Adler, Mortimer, Ch.13: " Good habits and Good luck": moral luck

We need moral luck in order to live a good life because not all real goods we should seek to posses in order to live well are not entirely within our power to obtain

Adler, Mortimer, Ch.13: " Good habits and Good luck": limited goods

You want more of them than you need, and more than you need is not good for you