When organizations are too good: Applying Aristotle's doctrine of the mean to the corporate ethical virtues model

2017 ◽  
Vol 26 (3) ◽  
pp. 300-311 ◽  
Author(s):  
Muel Kaptein
Keyword(s):  
Doctrine Of The Mean ◽  
The Mean ◽  
Corporate Ethical Virtues ◽  
Ethical Virtues

Psychological Construct of Zhongyong(Doctrine of the Mean) : A Preliminary Study

2016 ◽  
Vol 35 (2) ◽  
pp. 309 ◽  
Author(s):  
Doyoun An ◽  
Hoon-Jin Lee
Keyword(s):  
Psychological Construct ◽  
Doctrine Of The Mean ◽  
The Mean ◽  
Preliminary Study

Happiness, Virtue, and Political Society

2018 ◽  
Author(s):  
T. M. Rudavsky
Keyword(s):  
Moral Philosophy ◽  
Political Behavior ◽  
Political Society ◽  
Ideal Model ◽  
The Road ◽  
Doctrine Of The Mean ◽  
The Mean ◽  
The Ideal ◽  
Divine Law

Chapter 9 is concerned with social and political behavior. Even in the context of moral philosophy, Jewish philosophers discuss issues within the wider context of a rational scientific perspective. This chapter begins with specific moral codes developed by Jewish thinkers, focusing in particular upon the works of Ibn Gabirol, Baḥya ibn Paquda, Maimonides, and Crescas. Can there be ethical dictates independent of the commandments? The rabbis already worried whether there existed a domain of “right behavior” that pre-dates, or exists independently of, divine commandment. Does Aristotle’s doctrine of the mean apply to divine law? Furthermore, can all humans achieve intellectual perfection? Is the road the same, and open, to all? And is there only one road to ultimate felicity, or are there many routes? The chapter ends with a discussion of whether human felicity can be achieved in this life, and whether the prophet best represents the ideal model for such achievement.

Aristotle’s Mean in Politics and Religion

DIALOGO ◽  
2021 ◽  
Vol 8 (1) ◽  
pp. 137-143
Author(s):  
Spyridon Stelios ◽  
Alexia Dotsi
Keyword(s):  
The Political ◽  
Cultural Patterns ◽  
Cultural Traditions ◽  
Politics And Religion ◽  
Doctrine Of The Mean ◽  
Administration Of Justice ◽  
Collective Processes ◽  
Cultural Public Sphere ◽  
The Mean ◽  
Witch Hunts

In this paper, we investigate the political and religious projection of Aristotle’s Doctrine of the Mean. According to Aristotle and his virtue ethics theory, humans succeed the mean when they acknowledge in what they are physically inclined to. If someone knows towards where she is deviating, either in terms of exaggeration or understatement, then she can, at some point, achieve the mean as the end goal of ethical virtue. But what if these moral evaluations refer to collective processes, such as politics, culture and religion? In this case, the notion of “intermediate” could be paralleled with the notion of ‘optimized’. A way of locating the optimized point on the political or cultural public sphere is to acknowledge in what people are politically or culturally inclined to. This seems to be guided by their cultural traditions, political history and aims. In politics and modern democracies, the doctrine may be applied in virtues, such as justice. Excess in the administration of justice causes "witch hunts" and deficiency lawlessness. Respectively, in today’s religious-oriented societies - countries that could be ranked according to their religiosity – where there is little tolerance in their permissible cultural patterns, the application of Aristotle’s mean reveals interesting findings. More specifically, in the case of the virtue of honor, the excess may lead to honor crimes and deficiency to contempt.

Seven. The doctrine of the mean

1969 ◽  
pp. 29-30
Keyword(s):  
Doctrine Of The Mean ◽  
The Mean

Aristotle on Self-Knowledge

2020 ◽  
pp. 130-144
Author(s):  
Paula Gottlieb
Keyword(s):  
Practical Reasoning ◽  
Good Person ◽  
Doctrine Of The Mean ◽  
Self Knowledge ◽  
The Mean

This chapter argues that Aristotelian virtue of character involves knowledge of one’s own abilities and qualities, forms of self-knowledge that are implicit in Aristotle’s doctrine of the mean and in his account of practical reasoning. Support is found in the description of truthful people in EN IV 7, who, in contrast to boasters, give true, unexaggerated reports of their own qualities. It is also found in Aristotle’s discussion of the magnanimous person, who has knowledge of their own worth. The good person, then, has both kinds of knowledge, while the bad person may have knowledge about his non-ethical abilities, but not about his character. It is unclear whether the akratic, the person who knows the better course but voluntarily takes the worse, lacks self-knowledge or is self-deceived. Self-knowledge about one’s own character also appears in some of Aristotle’s discussion of friendship.

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