Study Guide Lesson 14: The Intellectual Virtues

What are the 5 ways that Wood says moral and intellectual virtues are parallel to each other?

1. Wood suggests that like moral virtues, intellectual virtues are cultivated by a "developmental process extending though a lifetime." In other words, these are not like skills that we can quickly acquire, they take time and maturity. 2. Growth in moral and intellectual virtue "is not automatic." Just because someone gets older does not necessarily mean that the person becomes morally or intellectually virtuous. 3. Both moral and intellectual virtues are best developed in the context of a community, as opposed to personal isolation. 4. For both moral and intellectual virtues, when we have acquired a virtue, we must work to prevent regression into a vice. 5. "Growing in intellectual virtue requires that we grow in moral virtues, and vice versa."

Moral Virtues

A disposition to behave in the right manner and as a mean between extremes of deficiency and excess, which are vices. We learn moral virtue primarily through habit and practice rather than through reasoning and instruction.

How should we define Virtue?

A moral excellence, some quality or characteristic that produces well-being. Aristotle thought that virtues promote well-being and excellence in a particular person. But Aristotle has much more to say about this. What is unique in his account is the way he distinguishes virtue from vice. He says that virtue is the "mean between two vices, one of excess and one of deficiency." That is, a virtue is a quality, or characteristic, of a person that is situated between two opposite vices.

Virtue

A moral excellence, some quality or characteristic that produces well-being. This is a trait or quality that is deemed to be morally good and thus is valued as a foundation of principle and good moral being. (Aristotle): Virtue is the "mean between two vices, one of excess and one of deficiency." That is, a virtue is a quality, or characteristic, of a person that is situated between two opposite vices.

Describe Aristotle's understanding of of the Golden Mean.

According to Aristotle the Golden Mean is a virtue that is the middle quality or characteristic that promotes well-being in the person that possesses it. As he explains, to be virtuous, a person cannot be characterized by the vices but must instead be characterized by qualities that lead to well-being.

Eudaimonia

Aristotle's notion of happiness. In Aristotle's understanding, happiness is a sort of well-being or excellence of the soul that is "in keeping with virtue." In other words, like Plato, Aristotle thought that virtues promote well-being and excellence in a particular person.

What is a Vice and how is it compared to virtue?

Classical philosophers like Plato and Aristotle understood virtue to be some quality or characteristic of a person that promotes health, well-being or excellence. And they argued that a person acquires virtues through proper education, practice and good habits. By contrast, vices are those qualities that are destructive to a person.

Aside from Epistemology, which area of philosophy do discussions of virtues and vices arise?

Ethical Discussions. (Ethics).

How was Aristotle's understanding of happiness different from hedonistic understandings of it?

Hedonistic understandings of happiness brought to mind pleasure and physical indulgence. Aristotle, on the other hand, believed happiness to be a sort of well being or excellence of the soul that is "in keeping with virtue."

According to Aquinas, what is the relationship between moral and intellectual virtues?

Intellectual virtues are normally thought of as being similar and closely related to moral virtues. Thomas Aquinas is a case in point. He describes intellectual virtues as a kind of cognitive capacity that "perfects man's speculative or practical intellect in order that his deed may be good."8 In other words, in order to do well, one must first think well. But, as Aquinas and others like him would affirm, thinking well requires one to be guided by intellectual virtues. In his view, true well-being and goodness in a person require both moral and intellectual virtues to work in unison. He says, "Accordingly, for a man to do a good deed, it is requisite not only that his reason be well disposed by means of a habit of intellectual virtue; but also that his appetite be well disposed by means of a habit of moral virtue."

Carefulness

One of the most important and most common intellectual virtues according to different lists put out by epistemologists. Carefulness, then, is that intellectual virtue that forces us to slow down, gather all the important data we have available to us, think clearly and draw a conclusion with caution. When we do this, we are in a better position to gain knowledge.

Courage

One of the most important and most common intellectual virtues according to different lists put out by epistemologists. Consider the social pressure that people experience from the groups that they belong to about the beliefs that they hold. Yet, intellectual courage allows people to endure such oppositions from those close to them as they explore new information and modify their beliefs accordingly. Intellectually courageous persons will not be cowards in the face of social pressure. They allow the evidence and information to guide them as they seek the truth on a given issue.

Honesty

One of the most important and most common intellectual virtues according to different lists put out by epistemologists. Problems might arise when we are dishonest with ourselves. Thus, honesty is a sort of intellectual virtue that counters these problems and makes the acquisition of knowledge much easier. Those who are governed by it will have more epistemic success than those who are not.

Humility

One of the most important and most common intellectual virtues according to different lists put out by epistemologists. We typically refer to someone as humble when he is not self-promoting or boastful about his accomplishments but instead offers a modest appraisal of himself when asked by someone else. Epistemic humility is related to this but is applied specifically to the way humility might function in our pursuit of knowledge. When this is done, it is quite easy to see how humility is an intellectual virtue. After all, many of the problems we face as those seeking truth and knowledge come from overstatement and exaggeration.

Studiousness

One of the most important and most common intellectual virtues according to different lists put out by epistemologists. Wood notes the kinds of motives present within a studious person's pursuit of knowledge. He says, "Like so much of the virtuous life, seeking truth appropriately is a matter of seeking it in the right way for the right reason, using the right methods and for the right purposes." In other words, a studious person will be one who greatly desires knowledge but will go about getting that knowledge and using that knowledge in a virtuous fashion.

Intellectual Virtues

Something that confers excellence on a person's intellectual processes. These intellectual virtues include craft or art (ability to reason about production), science (the ability to deduce truth from things that are necessary), prudence (the ability to choose rationally about good and bad), wisdom (knowing how to properly apply our knowledge) and understanding (ability to apprehend the fundamental nature of reality).

What is an Intellectual Virtue?

Something that confers excellence on a person's intellectual processes. These intellectual virtues include craft or art (ability to reason about production), science (the ability to deduce truth from things that are necessary), prudence (the ability to choose rationally about good and bad), wisdom (knowing how to properly apply our knowledge) and understanding (ability to apprehend the fundamental nature of reality). What these abilities help us to do, according to Aristotle, is grasp the truth and attain knowledge.

Describe the way each of the intellectual virtues work towards helping us find the truth.

Studiousness: Wood offers us some helpful insights as we think through these issues. He says, "Like so much of the virtuous life, seeking truth appropriately is a matter of seeking it in the right way for the right reason, using the right methods and for the right purposes." In other words, a studious person will be one who greatly desires knowledge but will go about getting that knowledge and using that knowledge in a virtuous fashion. Humility: Epistemic humility is related to this but is applied specifically to the way humility might function in our pursuit of knowledge. When this is done, it is quite easy to see how humility is an intellectual virtue. After all, many of the problems we face as those seeking truth and knowledge come from overstatement and exaggeration. Honesty: Just as we are sometimes prone to exaggerate the truth, we are also at times tempted to lie about things or present the facts in a biased way. Needless to say, this is harmful to our pursuit for knowledge. honesty is a sort of intellectual virtue that counters these problems and makes the acquisition of knowledge much easier. Those who are governed by it will have more epistemic success than those who are not. Courage: Intellectual courage allows people to endure such oppositions from those close to them as they explore new information and modify their beliefs accordingly. Intellectually courageous persons will not be cowards in the face of social pressure. Likewise, it will not be their goal to question every idea of their group in a brash fashion. Instead, they allow the evidence and information to guide them as they seek the truth on a given issue. Carefulness: When we fail to be as careful as we can possibly be, or when we allow ourselves to be blinded by our preconceived notions of what is the case, we limit our ability to find the truth and secure knowledge. Carefulness, then, is that intellectual virtue that forces us to slow down, gather all the important data we have available to us, think clearly and draw a conclusion with caution. When we do this, we are in a better position to gain knowledge.

Golden Mean

The Golden Mean is a virtue that is the middle quality or characteristic that promotes well-being in the person that possesses it.

Hedonism

The ethical theory that pleasure (in the sense of the satisfaction of physical desires) is the highest good and proper aim of human life.

Vices of Deficiency

The first vice—cowardice—is a vice of deficiency and signifies a quality in a person who is constantly afraid of danger and is thus unwilling to face difficulty for the sake of the good.

Vices of Excess

The second vice—rashness—is a vice of excess and signifies a quality in a person who is too bold and brazen in the face of danger and is constantly ready to fight, even when it might be unwise to do so.

What are the two kinds of vices that Aristotle mentions?

The vice of excess and the vice of deficiency. For example, the opposite vices of cowardice and rashness. The first—cowardice—is a vice of deficiency and signifies a quality in a person who is constantly afraid of danger and is thus unwilling to face difficulty for the sake of the good. The second vice—rashness—is a vice of excess and signifies a quality in a person who is too bold and brazen in the face of danger and is constantly ready to fight, even when it might be unwise to do so.

Vice

Those qualities or characteristics that are detrimental to the person. A practice, behavior, or habit generally considered immoral, sinful, criminal, rude, taboo, depraved, or degrading in the associated society.

How might virtue epistemology help us with the Gettier Problem?

Virtue Epistemology can help with the Gettier Problem because some philosophers have suggested that JTB ( Justified True Belief) might still work as long as the justification for a belief J is acquired in a virtuous fashion. For example, if you have been as careful as possible in acquiring the belief that you see your mom in the room and have considered all the evidence necessary to draw that conclusion, then your JTB may very well yield knowledge. In short, some philosophers think that this approach can help us resolve some of the concerns raised by the Gettier problem.

Virtue Epistemology

Virtue epistemology emphasizes the value of intellectual virtues in our pursuit of knowledge and justification. These virtue epistemologists emphasize that our ability to find the truth depends in large part on the proper development and use of our intellectual virtues.

How did Aristotle say that virtue develops in a person?

Virtues are not in us by nature but they develop in us as we practice the right kind of habits. Educating a person correctly is vital, and the earlier this can start the better.