07 Apr A Character Of Being In Agreement With The Standards Of Right Conduct Is Called
Or look at Milgram`s experiments. During the experiments, many subjects protested, even though they continued to follow the experimenter`s orders. In post-experiment interviews with subjects, Milgram found that many were totally convinced of the falsity of what they were doing. But the existence of conflicts should not indicate an absence or loss of character. Based on a traditional character conception, as studied in this entry, many of Milgram`s themes are the most incontinent. They have character, but it is neither virtuous nor malicious. Many of us seem to fall into that category. We often recognize what is right, but we do not. Since The publication of Anscombe`s “Modern Moral Philosophy” in 1958 (see introduction above), it has become a routine to say that virtue and moral character have been neglected since the Greeks in the development of Western moral philosophy. Instead of thinking about what it is like to prosper and live well, the philosophers of morality have focused, according to the arguments, on another set of concepts: obligation, duty and law.
Green was right to anticipate his view of the Greeks. He saw, as Aristotle saw, that good life requires the exercise of developed rational forces and that those who have recognized their strengths and shaped virtuous traits are aiming for the common good, which is part of their own good. Like Aristotle, Green was of the view that such a development required a participant in a particular type of political community, “in which the free association of citizens who respect each other” would deter the same right and the common good (1969, 263). John Stuart Mill (1806-1873) defended a version of liberal utilitarianism, but scholars disagreed with utilitarianism. We can say with certainty that Mill, as a utilitarian, regarded human behaviour as a utilitarian, had to promote the happiness or well-being of those concerned. But was Mill a utilitar of act who thought that righteous acts are those that encourage happiness as much as one can do on a special occasion, given the alternatives available to the agent? Or was it a utilitar of rules who believed that good behaviour was allowed according to rules that, if known to the public, would be universally accepted or followed, would maximize happiness or well-being? Or was it a motive utilitar who said that one should act as a person with the motivations or virtues that the most productive happiness should have the most productive? (You will find a discussion on these issues of interpretation in the corresponding entry on Mills` moral and political philosophy.) While this entry will overcome these interpretive barriers and focus on Mill`s discussion of the nature of happiness and some of the institutional structures that can foster happiness, these interpretive questions will be relevant to a final assessment of Mill in section 4 below. To explain how the pleasures of the righteous person are, Aristotle returns to the idea that virtue is an excellent state of the person. Virtue is the state that makes a good human being and allows him to perform his function well (Nicomachean Ethics 1106a15-24). Its function (its ergon or characteristic activity) is a rational activity, so if we take our fully developed rational forces well, if we recognize our nature as rational beings, we are good people (virtuous) and we live well (we are happy) (Nicomachean Ethics, I.7). Proponents of a theory known as moral relativism agree that moral virtues are good or false only in the context of a particular point of view (for example.
B cultural community). In other words, what is morally acceptable in one culture may be in another taboo. They also assert that no moral virtue can be proven objectively correctly or wrong  Critics of moral relativism refer to historical atrocities such as infanticide, slavery or genocide as counter-arguments and point out that it is difficult to accept such acts simply through cultural lenses.