1
00:00:00,580 --> 00:00:08,130
Aristotle is one of the most influential philosophers
of all time and had a remarkable way of understanding

2
00:00:08,130 --> 00:00:14,770
what it means to live well or flourish, and
by extension, what it means to have a virtuous

3
00:00:14,770 --> 00:00:16,680
character.

4
00:00:16,680 --> 00:00:21,880
Aristotle believed that people can choose
whether to live an optimal, the best, the

5
00:00:21,880 --> 00:00:27,880
most favorable quality of life or sub-optimal
life, a less than the highest standard of

6
00:00:27,880 --> 00:00:29,519
quality of life.

7
00:00:29,519 --> 00:00:36,410
However, we can’t just wake up one day and
choose to live a good, virtuous life.

8
00:00:36,410 --> 00:00:42,260
Becoming virtuous is a process and it requires
us to exercise our capacity of reasoning on

9
00:00:42,260 --> 00:00:45,120
a daily basis.

10
00:00:45,120 --> 00:00:54,820
Aristotle is a Promethean figure in the history
of the world, who lived between 384-322 B.C.E.

11
00:00:54,820 --> 00:01:00,690
He was first a student of Plato, then, when
Plato retired, he left the Academia which

12
00:01:00,690 --> 00:01:06,610
Plato founded, and he became the tutor of
Alexander The Great, and of two other future

13
00:01:06,610 --> 00:01:10,320
kings: Ptolemy and Cassander.

14
00:01:10,320 --> 00:01:16,140
He established a library in the Lyceum and
produced over two hundred treatises, of which

15
00:01:16,140 --> 00:01:19,330
only about thirty-one still exist.

16
00:01:19,330 --> 00:01:24,410
His writing and reflections explored a wide
range of disciplines; some of these include

17
00:01:24,410 --> 00:01:31,240
accounts within areas of logic, metaphysics,
philosophy of mind, ethics, and political

18
00:01:31,240 --> 00:01:33,180
theory, among others.

19
00:01:33,180 --> 00:01:37,670
Some of his surviving work like “treatises”,
“Physics”, “Metaphysics”, “Nicomachean

20
00:01:37,670 --> 00:01:45,660
Ethics”, “Politics”, “On the Soul''
and “Poetics” is relevant even today,

21
00:01:45,660 --> 00:01:51,750
influenicing more than two millennia of scientists
and theologians alike, both fascinated by

22
00:01:51,750 --> 00:01:53,370
his ideas.

23
00:01:53,370 --> 00:02:00,549
One of Aristotle’s concepts was eudaimonia
which is also rendered as ‘happiness,’

24
00:02:00,549 --> 00:02:06,320
‘flourishing’ or ‘living well’, which
conceptualizes that happiness is best achieved

25
00:02:06,320 --> 00:02:13,890
through developing virtuous character and
by living to our highest degree of human capacity.

26
00:02:13,890 --> 00:02:19,760
Aristotle defined virtues as dispositions
to choose good actions and passions, informed

27
00:02:19,760 --> 00:02:22,650
by moral knowledge of several sorts.

28
00:02:22,650 --> 00:02:29,290
For Aristotle, virtues can be intellectual
or moral, the intellectual ones are learned

29
00:02:29,290 --> 00:02:35,349
by instruction or education, the moral ones
are developed by habits.

30
00:02:35,349 --> 00:02:40,750
Performing virtuous acts can be motivated
by having a practical purpose or by the desire

31
00:02:40,750 --> 00:02:44,990
to act in a virtuous way or by both.

32
00:02:44,990 --> 00:02:51,170
In this video, we will explore what one might
need to develop virtuous character in accordance

33
00:02:51,170 --> 00:02:57,040
with Aristotle’s Virtue Ethics Theory.

34
00:02:57,040 --> 00:03:04,010
Adopt a Virtuous Mindset
Aristotle says “Virtue lies in our power,

35
00:03:04,010 --> 00:03:11,040
and similarly so does vice; because where
it is in our power to act, it is also in our

36
00:03:11,040 --> 00:03:12,940
power not to act …”

37
00:03:12,940 --> 00:03:20,680
Aristotle’s focus on character education
is based on virtue.

38
00:03:20,680 --> 00:03:28,190
Aristotle distinguishes between two types
of virtue: moral virtue and intellectual virtue;

39
00:03:28,190 --> 00:03:34,050
thinking virtuously requires the intellectual
virtues, and acting virtuously requires our

40
00:03:34,050 --> 00:03:36,240
moral virtues.

41
00:03:36,240 --> 00:03:42,660
Some intellectual virtues include scientific
knowledge known as episteme, artistic or technical

42
00:03:42,660 --> 00:03:50,660
knowledge known as techne, reason known as
nous, practical wisdom known as phronesis,

43
00:03:50,660 --> 00:03:53,640
and philosophical wisdom known as sophia.

44
00:03:53,640 --> 00:04:00,459
On the other hand moral virtues are not innate,
but acquired by developing the habit of practice

45
00:04:00,459 --> 00:04:03,470
and exercising these virtues.

46
00:04:03,470 --> 00:04:08,319
For example, one only becomes truthful by
acting truthfully.

47
00:04:08,319 --> 00:04:12,819
Moral virtues may also be combined with intellectual
virtues.

48
00:04:12,819 --> 00:04:21,839
Some examples of the moral virtues are: courage,
temperance, modesty, friendliness, truthfulness.

49
00:04:21,839 --> 00:04:27,560
All these moral virtues are a ‘mean’ or
‘intermediate’ between two extremes; one

50
00:04:27,560 --> 00:04:31,680
of excess and one of deficiency.

51
00:04:31,680 --> 00:04:39,520
On the deficiency side, the moral vices include
cowardice, insensibility, shamelessness, cantankerousness,

52
00:04:39,520 --> 00:04:41,930
and understatement.

53
00:04:41,930 --> 00:04:48,689
On the excessive side, we have: rashness,
licentiousness, shyness, obsequiousness or

54
00:04:48,689 --> 00:04:51,589
flattery, and boastfulness.

55
00:04:51,589 --> 00:04:58,069
Aristotle talks of ‘striking the mean between
extremes’ when illustrating his virtue ethics

56
00:04:58,069 --> 00:04:59,550
theory.

57
00:04:59,550 --> 00:05:04,270
For example, if we find ourselves in a situation
where we are threatened by a colleague at

58
00:05:04,270 --> 00:05:09,330
work, we can evaluate whether we will respond
to this threat with cowardice, courage, or

59
00:05:09,330 --> 00:05:11,400
rashness.

60
00:05:11,400 --> 00:05:17,150
Cowardice and rashness are both classified
as ‘extremes’ in this case, however courage

61
00:05:17,150 --> 00:05:22,099
allows us to act out of virtue in a fitting,
appropriate way.

62
00:05:22,099 --> 00:05:26,309
In cowardice or rashness, we are not acting
virtuously.

63
00:05:26,309 --> 00:05:32,310
By having courage, we can stand up for ourselves,
express our concerns about this threat, whilst

64
00:05:32,310 --> 00:05:35,610
still maintaining the right spirit in terms
of virtue.

65
00:05:35,610 --> 00:05:42,439
For Aristotle, true courage is a disposition
where fears and confidences are balanced and

66
00:05:42,439 --> 00:05:46,150
mastered “for the sake of the noble”.

67
00:05:46,150 --> 00:05:51,759
This essentially means that we can miss the
mark by being too confident, or not confident

68
00:05:51,759 --> 00:05:57,930
enough; fearing too much, or not enough, or
fearing the wrong things, or fearing them

69
00:05:57,930 --> 00:06:00,289
in inappropriate ways.

70
00:06:00,289 --> 00:06:05,900
Therefore, we must act for the sake of nobility
and appropriateness.

71
00:06:05,900 --> 00:06:12,210
True courage expressed by a virtuous character
thereby involves fearing the right things,

72
00:06:12,210 --> 00:06:16,360
in the right ways, on the right occasions.

73
00:06:16,360 --> 00:06:21,809
Forming a virtuous character would thereby
involve summing up these sets of interdependent

74
00:06:21,809 --> 00:06:28,090
virtues throughout our lifetime in which we
would have hit the mean between extremes in

75
00:06:28,090 --> 00:06:34,819
our experiences, thoughts, beliefs and responses,
which allows us to live in harmony with our

76
00:06:34,819 --> 00:06:41,469
reason and rationality, therefore in pursuit
of eudaimonia.

77
00:06:41,469 --> 00:06:47,509
Acts of virtue bring honor to an individual,
while acts of vice bring dishonor.

78
00:06:47,509 --> 00:06:53,029
In consideration of the current stresses we
experience in our day to day lives, we might

79
00:06:53,029 --> 00:06:56,999
find ourselves struggling to act in line with
our virtues.

80
00:06:56,999 --> 00:07:03,349
Often, we respond to our friends, loved ones
and acquaintances in anger instead of courage

81
00:07:03,349 --> 00:07:10,009
when we feel threatened; rashness instead
of bravery when we are challenged; or unpleasantness

82
00:07:10,009 --> 00:07:13,869
instead of friendliness when we are approached.

83
00:07:13,869 --> 00:07:19,111
We may act this way because we had a rough
morning, we didn’t sleep enough, or perhaps

84
00:07:19,111 --> 00:07:20,990
we have pent up aggression.

85
00:07:20,990 --> 00:07:27,530
Regardless of the cause, the more we act this
way, the further we get from developing a

86
00:07:27,530 --> 00:07:30,080
virtuous character.

87
00:07:30,080 --> 00:07:35,250
If we were to adopt a mindset that allows
us to evaluate the extremes and strike the

88
00:07:35,250 --> 00:07:42,340
mean in every altercation, situation or occurrence,
then we would be acting virtuously.

89
00:07:42,340 --> 00:07:49,169
By acting virtuously and exercising this virtue
over time and practice, we can familiarize

90
00:07:49,169 --> 00:07:53,309
ourselves with the processes of selecting
appropriate responses.

91
00:07:53,309 --> 00:07:59,689
Thus the practice and familiarization therefore
leads us to develop and refine a character

92
00:07:59,689 --> 00:08:06,179
that acts, responds, thinks and believes in
line with the virtues.

93
00:08:06,179 --> 00:08:09,479
Or in other words, a virtuous character.

94
00:08:09,479 --> 00:08:17,369
Because, as we mentioned earlier, one cannot
be truthful without acting truthfully.

95
00:08:17,369 --> 00:08:19,270
2.

96
00:08:19,270 --> 00:08:22,419
Practice Practical Wisdom

97
00:08:22,419 --> 00:08:29,259
According to Aristotle “Virtue makes us
aim at the right end, and practical wisdom

98
00:08:29,259 --> 00:08:32,770
makes us take the right means.”

99
00:08:32,770 --> 00:08:38,090
According to Aristotle, one acquires good
character the way one learns to play a musical

100
00:08:38,090 --> 00:08:44,010
instrument; initially, you may be under some
pressure to practice, but eventually you come

101
00:08:44,010 --> 00:08:48,660
to enjoy playing with both skill and understanding.

102
00:08:48,660 --> 00:08:52,861
Aristotle claims that full development of
character apart from developing a virtuous

103
00:08:52,861 --> 00:08:57,410
mindset, requires practical wisdom and rational
reflection.

104
00:08:57,410 --> 00:09:04,090
Eudaimonia, i.e. living well or flourishing,
is thereby reached by living virtuously and

105
00:09:04,090 --> 00:09:08,800
building up your character traits until you
don’t have to think about your choices before

106
00:09:08,800 --> 00:09:12,990
making the right one that strikes the mean
between extremes.

107
00:09:12,990 --> 00:09:19,420
Hence, to develop virtuous character, we must
understand and appreciate the value of practical

108
00:09:19,420 --> 00:09:25,810
wisdom, then proceed to practice it to build
up our character traits.

109
00:09:25,810 --> 00:09:30,870
Practical wisdom, i.e. phronesis, provides
us with the ability to make judgements that

110
00:09:30,870 --> 00:09:37,410
facilitate us in discovering the mean between
two extremes, which thereby guides our moral

111
00:09:37,410 --> 00:09:38,800
virtues.

112
00:09:38,800 --> 00:09:44,090
Aristotle defines phronesis as the ‘eye
of the soul’.

113
00:09:44,090 --> 00:09:50,720
Having phronesis allows us to critically evaluate
our situations, and therefore finely deliberate

114
00:09:50,720 --> 00:09:55,930
about the weight of competing values, actions
and emotions.

115
00:09:55,930 --> 00:10:01,150
With this, we can formulate and reach informed
decisions about the best course of action

116
00:10:01,150 --> 00:10:07,070
that stem from virtue and virtuous character,
and become the Phronimos.

117
00:10:07,070 --> 00:10:13,530
The Phronimos is the person whose life is
characterized by applications of phronesis

118
00:10:13,530 --> 00:10:18,050
and who, as a result, tends to flourish throughout
his life.

119
00:10:18,050 --> 00:10:22,800
Such a person is said to be eudaimon, or “happy.”

120
00:10:22,800 --> 00:10:26,140
Gaining phronesis requires experience.

121
00:10:26,140 --> 00:10:33,270
Phronesis is concerned with particulars, because
it is concerned with how to act in particular

122
00:10:33,270 --> 00:10:37,000
situations, and which situations to act upon.

123
00:10:37,000 --> 00:10:43,040
One must learn the principles and virtues,
but for one to apply these in their lives,

124
00:10:43,040 --> 00:10:46,030
one must have experience of the world.

125
00:10:46,030 --> 00:10:51,280
If you know you should be honest, for example,
you might act in certain situations in ways

126
00:10:51,280 --> 00:10:58,000
that cause pain and offense; knowing how to
apply honesty in balance with other considerations

127
00:10:58,000 --> 00:11:05,620
and in specific contexts requires social interaction
and real life experience of the world.

128
00:11:05,620 --> 00:11:10,970
If you had some bad news to share with a friend,
would you share it before or after a major

129
00:11:10,970 --> 00:11:13,530
university exam?

130
00:11:13,530 --> 00:11:19,270
Knowing how to apply honesty in balance, at
the right time, and in an appropriate way

131
00:11:19,270 --> 00:11:22,450
reflects a virtuous character.

132
00:11:22,450 --> 00:11:28,660
According to Aristotle, “having one’s
heart in the right place is not good enough:

133
00:11:28,660 --> 00:11:34,990
being a good person requires a kind of practical
intelligence as well as a good disposition.”

134
00:11:34,990 --> 00:11:40,330
Additionally, he contends that “practical
wisdom is a true characteristic that is bound

135
00:11:40,330 --> 00:11:46,210
up with action, accompanied by reason, and
concerned with things good and bad for a human

136
00:11:46,210 --> 00:11:47,320
being.”

137
00:11:47,320 --> 00:11:54,410
Having phronesis is therefore both necessary
and sufficient for being virtuous.

138
00:11:54,410 --> 00:11:59,070
Upon understanding the essence of phronesis
and its connection with virtuous character

139
00:11:59,070 --> 00:12:05,670
and, in the end, eudaimonia, we can proceed
to explore how we may develop phronesis in

140
00:12:05,670 --> 00:12:07,560
our daily lives.

141
00:12:07,560 --> 00:12:12,010
We can do so directly, or indirectly.

142
00:12:12,010 --> 00:12:17,120
Developing phronesis directly is done through
daily mindfulness practice which involves

143
00:12:17,120 --> 00:12:22,870
learning how to pay attention to what is going
on within and around us as we go about our

144
00:12:22,870 --> 00:12:24,630
daily life.

145
00:12:24,630 --> 00:12:31,310
This can be done through mindful walking,
driving, eating and self-kindness; practicing

146
00:12:31,310 --> 00:12:35,430
each activity with mindful awareness.

147
00:12:35,430 --> 00:12:41,610
Mindfulness can be practiced as simply as
by eating slowly, eliminating distractions,

148
00:12:41,610 --> 00:12:46,170
exercising awareness of the nutrients you
are feeding your body, and focussing how the

149
00:12:46,170 --> 00:12:48,710
food makes you feel.

150
00:12:48,710 --> 00:12:54,210
The indirect development of phronesis is done
as a form of reflection at the end of your

151
00:12:54,210 --> 00:12:57,280
day or beginning of another.

152
00:12:57,280 --> 00:13:02,710
One example includes spending 5 minutes in
silence each morning preparing yourself for

153
00:13:02,710 --> 00:13:08,420
the day ahead by visualizing the goals you
would like to achieve, and then 5 minutes

154
00:13:08,420 --> 00:13:13,980
each evening reflecting on what you may have
learned during the day, or practicing gratitude

155
00:13:13,980 --> 00:13:17,690
for things you might have noticed that made
you feel good.

156
00:13:17,690 --> 00:13:22,560
By sifting through and evaluating what is
going on in our minds, which often involves

157
00:13:22,560 --> 00:13:28,240
a collection of thoughts and feelings associated
with past experiences, we are able to uncover

158
00:13:28,240 --> 00:13:34,570
useful insights that allows us to develop
the quality of our practical wisdom.

159
00:13:34,570 --> 00:13:40,730
This includes more formal practices and reflection,
such as quiet mindfulness meditation, which

160
00:13:40,730 --> 00:13:45,650
allows us to gain practical insights that
represent phronesis.

161
00:13:45,650 --> 00:13:51,890
Doing so in our daily practices allows our
virtuous character traits to flourish, and

162
00:13:51,890 --> 00:13:59,000
as a result we learn to ‘live well’ or
- as some may say - ‘eudaimoniously.’

163
00:13:59,000 --> 00:14:01,860
3.

164
00:14:01,860 --> 00:14:04,460
Contemplate and Reflect

165
00:14:04,460 --> 00:14:12,510
In our third and final quote for this video,
Aristotle says “Happiness, then, is co-extensive

166
00:14:12,510 --> 00:14:19,890
with contemplation, and the more people contemplate,
the happier they are; not incidentally, but

167
00:14:19,890 --> 00:14:25,850
in virtue of their contemplation, because
it is in itself precious.

168
00:14:25,850 --> 00:14:30,610
Thus happiness is a form of contemplation.”

169
00:14:30,610 --> 00:14:36,360
Aristotle asserts that a life of pleasant,
vigorous philosophical contemplation is one

170
00:14:36,360 --> 00:14:43,020
of a superior kind of eudaimonia, and therefore
is the best kind of life to have.

171
00:14:43,020 --> 00:14:48,690
He praises the other virtues of course, but
maintains that these virtues require practice

172
00:14:48,690 --> 00:14:54,260
when opportunities arise, but you don’t
need the right opportunity to practice reflection

173
00:14:54,260 --> 00:14:56,380
and philosophical contemplation.

174
00:14:56,380 --> 00:15:03,400
Instead, all you need is a quiet space to
breathe and think.

175
00:15:03,400 --> 00:15:07,820
Reflection is, simply, serious thought or
consideration.

176
00:15:07,820 --> 00:15:13,680
In a more philosophical context, reflection
is a component of reason that influences our

177
00:15:13,680 --> 00:15:19,590
experiential learning and primarily involves
critical awareness, contemplation, and careful

178
00:15:19,590 --> 00:15:22,280
consideration of the ‘self.’

179
00:15:22,280 --> 00:15:27,550
An example involves how you might reflect
on a situation where you acted out of anger

180
00:15:27,550 --> 00:15:30,990
instead of grace with a loved one.

181
00:15:30,990 --> 00:15:36,089
Reflecting upon such a time allows you to
realize the cause of your actions, realize

182
00:15:36,089 --> 00:15:41,470
the effects and consequences caused by your
anger, and contemplate the right course of

183
00:15:41,470 --> 00:15:42,940
action.

184
00:15:42,940 --> 00:15:48,300
More simply, it allows us to see what we would
do differently if we had another chance, and

185
00:15:48,300 --> 00:15:50,860
learn from it.

186
00:15:50,860 --> 00:15:55,800
Philosophical contemplation allows us to construct
knowledge and constantly evaluate whether

187
00:15:55,800 --> 00:15:58,370
we are living well.

188
00:15:58,370 --> 00:16:04,290
Aristotle went on to present an additional
argument for why a life of philosophical contemplation

189
00:16:04,290 --> 00:16:08,650
must be the most perfect state of eudaimonia.

190
00:16:08,650 --> 00:16:14,300
He says that we can all agree that the Gods
are above mortals, and experience a different

191
00:16:14,300 --> 00:16:16,530
sort of life than we do.

192
00:16:16,530 --> 00:16:22,810
Now, when we consider human beings, we understand
the importance of virtues like justice because

193
00:16:22,810 --> 00:16:29,100
we follow a system of law, courage because
we need to stand up for ourselves in situations,

194
00:16:29,100 --> 00:16:34,690
liberality because we fight for our freedom
and our rights, and temperance because moderation

195
00:16:34,690 --> 00:16:39,260
and restraint allows us to follow our goals.

196
00:16:39,260 --> 00:16:45,850
Aristotle then asks “Would the Gods be interested
in such virtues, or even have reason to apply

197
00:16:45,850 --> 00:16:47,220
them?

198
00:16:47,220 --> 00:16:53,380
He answers “No, these are trivial and ridiculous”
among the Gods as they are not striving for

199
00:16:53,380 --> 00:16:56,940
anything, or looking to set anything right.

200
00:16:56,940 --> 00:17:03,120
The only activity that is worthy for the Gods
is contemplation, and this is essentially

201
00:17:03,120 --> 00:17:09,669
the virtue that is most valued as a pivotal
aspect of human flourishing; a virtue of the

202
00:17:09,669 --> 00:17:10,829
Gods”.

203
00:17:10,829 --> 00:17:19,079
Thus, eudaimonia is connected with the activity
of contemplating reality through reason.

204
00:17:19,079 --> 00:17:24,520
It can be said as well that by repeating this
activity of contemplation, we make use of

205
00:17:24,520 --> 00:17:30,670
our practical wisdom which further increases
our capacity for rational reflection and philosophical

206
00:17:30,670 --> 00:17:37,190
contemplation, and, by extension, also enhances
eudaimonia.

207
00:17:37,190 --> 00:17:42,780
Upon illustrating Aristotle’s argument regarding
the importance of philosophical contemplation,

208
00:17:42,780 --> 00:17:47,970
as well as explaining the value of reflection
in developing virtuous character, we can now

209
00:17:47,970 --> 00:17:53,650
explore how we may apply these profound teachings
in our daily lives.

210
00:17:53,650 --> 00:17:58,710
As philosophers, we already live our daily
lives beyond the practical realm; we live

211
00:17:58,710 --> 00:18:01,749
our daily lives in the realm of ideas.

212
00:18:01,749 --> 00:18:07,309
This realm of ideas, refers to an active stream
of consciousness that consists of an inner

213
00:18:07,309 --> 00:18:15,940
reflective monologue constantly analyzing
issues, concepts, speculations and ideas.

214
00:18:15,940 --> 00:18:21,139
Philosophical contemplation doesn’t require
an opportunity; it can be done constantly

215
00:18:21,139 --> 00:18:25,110
and continuously, like a voice inside our
heads.

216
00:18:25,110 --> 00:18:30,460
But this voice is often muffled by thoughts,
moods, and distractions.

217
00:18:30,460 --> 00:18:36,570
To best exercise our capacity for contemplation
to develop virtuous character, set aside some

218
00:18:36,570 --> 00:18:40,889
time each week for quiet, mindful meditation.

219
00:18:40,889 --> 00:18:46,570
Meditation provides a sense of awareness of
your thoughts, and serves as a platform to

220
00:18:46,570 --> 00:18:49,799
evaluate the good in human life.

221
00:18:49,799 --> 00:18:51,990
Find a quiet spot.

222
00:18:51,990 --> 00:18:54,570
Take a deep breath.

223
00:18:54,570 --> 00:18:58,799
Close your eyes.

224
00:18:58,799 --> 00:19:00,919
Reflect.

225
00:19:00,919 --> 00:19:05,590
We can embody a life of contemplation in several
other ways.

226
00:19:05,590 --> 00:19:10,871
Since true virtue cannot be attained without
a certain degree of contemplation, exercise

227
00:19:10,871 --> 00:19:14,429
awareness throughout your daily lives.

228
00:19:14,429 --> 00:19:21,509
Take a moment to evaluate why you made a particular
choice, notice how you feel after a certain

229
00:19:21,509 --> 00:19:26,869
interaction, and consider the consequences
of your actions.

230
00:19:26,869 --> 00:19:32,470
If for example, you had a fight with somebody
close to you, take a deep breath and think

231
00:19:32,470 --> 00:19:38,880
if you applied any of the moral virtues we
discussed earlier, in excess or in deficiency.

232
00:19:38,880 --> 00:19:44,820
Perhaps you find that you hid something essential
from that person, you had used truthfulness

233
00:19:44,820 --> 00:19:49,500
in deficiency and this caused that person
to be angry with you.

234
00:19:49,500 --> 00:19:55,940
Or, by contrast, maybe you find that you shared
too much with that person, you said some truth

235
00:19:55,940 --> 00:19:57,779
that hurt them.

236
00:19:57,779 --> 00:20:02,790
In this case, perhaps you should have given
less painful details or framed the issue in

237
00:20:02,790 --> 00:20:04,649
a kinder way.

238
00:20:04,649 --> 00:20:09,840
For most of our life problems, the causes
are the excessive or deficient application

239
00:20:09,840 --> 00:20:11,980
of moral virtues.

240
00:20:11,980 --> 00:20:17,139
If we take the necessary time to contemplate
and reflect on our lives, we can learn to

241
00:20:17,139 --> 00:20:22,350
not repeat the same mistakes over and over
again.

242
00:20:22,350 --> 00:20:27,950
Exercising awareness in your day-to-day situations
feeds valuable insight into your reflections

243
00:20:27,950 --> 00:20:31,200
and contemplation.

244
00:20:31,200 --> 00:20:36,369
Contemplation can help reveal the ways in
which you - or any human - can flourish with

245
00:20:36,369 --> 00:20:39,590
respect to Aristotelian virtues.

246
00:20:39,590 --> 00:20:48,910
Therefore, for one to be truly eudaimonic,
one must exercise virtue by exercising contemplation.

247
00:20:48,910 --> 00:20:54,639
Aristotle conveys an important connection
between virtuous character and living well

248
00:20:54,639 --> 00:21:00,639
or flourishing throughout his works, which
also prove to be very relevant in our modern

249
00:21:00,639 --> 00:21:02,149
day setting.

250
00:21:02,149 --> 00:21:09,090
First, we investigated Aristotle’s notion
of virtuous character, and how one must approach

251
00:21:09,090 --> 00:21:13,850
character education with a virtuous mindset.

252
00:21:13,850 --> 00:21:19,529
Adopting a virtuous mindset thereby allows
us to actualise virtues in our daily lives

253
00:21:19,529 --> 00:21:20,529
.

254
00:21:20,529 --> 00:21:32,360
Secondly, we discussed the value of practical
wisdom, or phronesis, and how that applies

255
00:21:32,360 --> 00:21:36,240
to the achievement of a virtuous character.

256
00:21:36,240 --> 00:21:41,520
With phronesis, we can facilitate making the
right judgements that strike the mean between

257
00:21:41,520 --> 00:21:48,799
extremes and guide us in practicing our virtues
in a practical, habitual sense.

258
00:21:48,799 --> 00:21:54,480
Aristotle places great value on the connection
between embodying a virtuous mindset and practicing

259
00:21:54,480 --> 00:21:58,870
phronesis when striving for eudaimonia.

260
00:21:58,870 --> 00:22:04,519
Only with practical wisdom can humans gain
the practical intelligence to act virtuously

261
00:22:04,519 --> 00:22:07,989
at the right time, in the right way.

262
00:22:07,989 --> 00:22:14,370
Finally, we addressed the importance of philosophical
contemplation and reflection.

263
00:22:14,370 --> 00:22:21,179
Aristotle recognises contemplation as the
most perfect form of eudaimonia; a virtue

264
00:22:21,179 --> 00:22:22,980
of the Gods.

265
00:22:22,980 --> 00:22:28,830
By living an examined life, we are therefore
able to construct knowledge and consistently

266
00:22:28,830 --> 00:22:35,539
evaluate our thoughts, beliefs, actions and
judgements in order to exercise virtue and

267
00:22:35,539 --> 00:22:38,259
develop virtuous character.

268
00:22:38,259 --> 00:22:44,220
To become a virtuous person and to develop
virtuous character, combining the three notions

269
00:22:44,220 --> 00:22:47,989
illustrated in this video are essential.

270
00:22:47,989 --> 00:22:53,499
We must repeat and practice elements of virtue
to form the habit of embedding our virtues

271
00:22:53,499 --> 00:22:59,960
into our daily actions; once we form habitual
practices through adopting a virtuous mindset,

272
00:22:59,960 --> 00:23:05,049
consciously exercise practical wisdom in our
judgements, and ensure we take time to reflect

273
00:23:05,049 --> 00:23:11,710
on our activities, we can develop virtuous
character.

274
00:23:11,710 --> 00:23:15,850
If you enjoyed this video, please make sure
to check out our full philosophies for life

275
00:23:15,850 --> 00:23:21,279
playlist and for more videos to help you find
success and happiness using ancient philosophical

276
00:23:21,279 --> 00:23:24,470
wisdom, don’t forget to subscribe.

277
00:23:24,470 --> 00:23:26,849
Thanks so much for watching.