The Puzzle of Ethics. Peter Vardy

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       Judgement (gnome): For a judgement to be a good one it has to take account of what is right and just for all concerned. Suppose, after examining all of the fridges on offer, after measuring my kitchen and so on, I find that my chosen fridge is called ‘The Philippino Special Exploiter’. Its high quality and low price depend upon the poverty and squalid conditions of the Third World workers who help manufacture it. My sympathetic judgement will be not to purchase the fridge and perhaps to begin campaigning on behalf of the exploited workforce.

       Cleverness (deinotes): the last of the secondary intellectual virtues. On its own, however, it can hardly be said to be a virtue in the true sense of the word. Cleverness unconnected with judgement can be unscrupulous. A shady second-hand car dealer may be said to be clever, but we would hardly say that he was in possession of a virtue.

      Doctrine of the mean

      According to the Aristotelian argument we all have the potential to develop these moral and intellectual virtues. However, it is likely that only a few people will be able to cultivate the potential virtues into actual virtues. Similarly, all acorns have the potential to become actual oak trees, but only some of them will become so. Moreover, if we are to cultivate our virtues, particularly our moral virtues, we must be aware of the doctrine of the mean. Put simply, we must regulate our emotions and responses to people and situations so that we are eventually able to conduct ourselves with dignity. We must try to ensure that we veer away from either the excess or deficiency, and so hit the ‘mean’ or midway point, although Aristotle is quick to mention that the midway point is not just a numerical halfway house.

      For example, I have the clear capacity to feel intense anger at my computer when it fails to work. I accept my anger for what it is – a natural feeling or emotional response. However, it is my attitude towards that feeling which is crucial. I could, for example, set about my computer with a hammer in order to release my feelings. But this would be to exhibit a poorly developed virtue. On the other hand, I could simply not bother about the failure of my computer, do nothing about it and give up on writing altogether. This would be an equally poor response. The right response would be to control the anger, take the computer to a repair shop, and then hire or borrow another one for the intervening period. My feelings, no matter how overwhelming they are, should not drown my reason. Feelings are clearly important, but our virtues – our attitudes towards our feelings – are more important. What matters is what we do with our feelings so that eventually they can conform naturally to that which reason would advocate. Aristotle makes the point that children have to learn the virtues through habit. They must learn that they cannot simply give vent to all their feelings in whatever way they wish and whenever they want. Although the six-year-old may initially give vent to her emotions in the supermarket by screaming that she wants the chocolate bar, she must gradually learn that the feelings of anger and resentment at being denied it are perfectly natural. However, she must control that anger and resentment and develop a sense of patience instead. Arguably, adulthood is about learning to control and direct one’s emotions. In other words, it is about developing the moral virtues.

      By constantly learning through habit to control our feelings we should, according to Aristotle, begin to:

      have these feelings at the right times on the right grounds towards the right people for the right motive and in the right way … (this is) … to feel them to an intermediate, that is, to the best degree; and this is the mark of virtue (p. 101).

      There is the obvious criticism that this approach to moral reasoning leads to a kind of blind uniformity of belief, desire and behaviour. The intention, it would seem, is to produce an automatic response in people to other people and to situations. This would perhaps be so, if Aristotle had not emphasised the importance of the intellectual virtues along with the moral virtues. Not only is it necessary for us to feel and behave in the right or appropriate manner, but we should also understand and know why it is important that we feel and act in these ways.

      Friendship as the main aim of a moral life

      Finally, without friendship none of the virtues – either moral or intellectual – would be of any value. For Aristotle, friendship is essential. We are social and political beings.

      Nobody would choose to live without friends even if he had all the other good things (p. 258).

      A community, a society, a state, any gathering of two or more people presupposes a notion of friendship, and depends upon it. Households, marriages, partnerships, clubs, societies, etc, all depend upon sustaining a forum within which friendships can be fostered and maintained. Again, Aristotle makes the point that:

      Friendship also seems to be the bond that holds communities together … (p. 258).

      Indeed, friendship is of such primary importance that it comes before justice itself. In fact without friendship there could be no sense of justice. The lawmaker, the lawgiver and the law-enforcer all derive their rationale from acting as the supposed legally-appointed ‘friend’ of everyone in the community, and of ensuring that the community fosters the right conditions under which friendship may flourish.

      … lawgivers seem to attach more importance to it than to justice; because concord seems to be something like friendship, and concord is their primary object – that and eliminating faction, which is enmity … indeed friendliness is considered to be justice in the fullest sense (p. 258–9).

      Briefly, there are three kinds of friendship, according to Aristotle: based on utility, pleasure and goodness.

       Utility friendships are those which are, as the name suggests, simply useful to us. Utility friends are those with whom we find ourselves in company at work, those next to us on the factory assembly line. It is convenient for both parties to engage in pleasant and friendly conversation in order to while away the time whilst doing something tedious and dissatisfying. The friendship is useful in that it is an aid to comfort. Moreover, there may be more than just pleasant mutual gain in the friendship; it may be useful for the completion of a game or a project. For example, it clearly helps if team members do actually get on with each other when a cricket or netball tour is arranged. Or the friendship may be formed deliberately to cater for plain personal need. Here Aristotle cites the elderly as a group who form utility friendships. For example, someone is needed to push the wheelchair or fetch the shopping. Or again, friendship may be sought in order to further one’s own personal advantage. Here it is the middle-aged who actively cultivate utility friendships – perhaps the businessman who purposefully cultivates a friendship with a local bank manager in order to secure a business loan. According to Aristotle, most friendships in the worlds of industry, business and commerce are utility friendships.

       Pleasurable or Erotic friendships are slightly better than the first type. Here, friends give us pleasure, and the friendship evolves through feelings and emotions. The relationship is governed more by the heart than by the head. Friends are pleasurable to be with because they may be witty, amusing or attractive. Friendships between the young are generally of this kind. They tend to be impermanent, and are often based on sexual attraction.

       Perfect friendships are based on goodness and are obviously the most valuable. Here friends care more about the other person than about themselves. Moreover, it means liking or loving the other person for what she/he is, not for any incidental quality that they might possess, such as beauty. Such friends have similar attributes, and such friendships only occur after a long while. The relationship needs time to develop. According to Aristotle, ‘You cannot get to know each other until you have eaten the proverbial quantity of salt together.’ This apparently is a medimnos or one and a half bushels. In other words, the friends need to share many meals together; mealtimes traditionally being times of social chatting, anecdote-telling and story-swapping. Finally, there are few truly good friendships for there are few truly good people.

      Criticisms

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