Nicomachean Ethics Virutes of Honor

Moral chastity would be a hard-fought concept to grasp if one were to search and seize such a thing. A consistent idea of virtue isnt easily defined, for its ambiguity lets us to reckon our cause perception is the correct one. By doing so, everyone is right, in their own sense, yet they argon also wrong. This never-ending debate would never cease, hence our efforts would render useless. A common ground is required for some salmagundi of agreement between us. In The Nicomachean Ethics, Aristotle provides us with a more(prenominal) frequent meaning for virtue, more specifically regarding honor.Aristotle states, in Book IV, that the honorable hu musical composition race does not run into trifling dangers, nor is he fond of danger, because he honors few things but he will face great dangers, and when he is in danger he is unsparing of his aliveness, knowing that there ar conditions on which life-time is not worth having (1124b5). I completely agree with Aristotle with his in terpretation of the virtue of honor, also considered pride with other translators. The quote implies that a man of honor chooses to face danger appropriately, assuring it is the proper time and event for doing so determining that factor isnt easy, but neither is honor.The unduly humble man does not consider his honor above some other mans, so he doesnt desire moral and virtue from anyone. The vain main positions himself to the highest of honor, yet his contributions fall short, and sees no flaws in his reflections. The chivalrous man attempts to live with great honor, and he will continue to seek honor from other beings. The mean of pride isnt an easy sobriety to reach, but, nonetheless, it has a more solid and defined state than other virtues that are on Aristotles Table of Virtues.When living a life of humility, we subjugate any judgment from our peers and critics, whatsoever. A persons reaction is what shag lead to building ones honor, or, contrarily, deconstruct it. In s anctify to feel proud, we expect the recognition and praise but by avoiding such, we are too coward to accept our merits that display how worthy we are of ourselves, and of our family and friends. The lack of authorization is what can lead to certain disorders that can render you un play for an environment.This doesnt seem like the healthiest state. Vanity can lead to a life of over-confidence and give us a feeling of false achievement. For we are to endlessly assume that our worth is more valuable, and that there is no urgent need for change. Walking around with our chin up, without much contribution, is merely an illusion in our awareness. I see no difference in consuming more food than what we contribute with our labor. Yet this world is filled with counterfeits that reap the benefits of the humble.Is this life sustainable in a society that judges you for who you are, or at least who you seem to be? The proud life is what we should strive for, albeit it is the virtually diffi cult to reach. As arduous as it may seem, we can abbreviate full pride in knowing that we are rightfully rewarded for our acts of self-sacrifice and righteousness. It is not so much as expecting recognition, but rather trust that our good deeds have not gone unnoticed. This can crystalize us feel accepted and valuable in our own society, gum olibanum creating a stronger link in the chain.As long as your actions are fit for you merits, theres no shame in wearing the mark of honor. In my conclusion, honor is perceived differently between many of us. We over- and under-value our worth, in order to sustain a feeling of pride or contentment. few might feel that gratification is just fuel for the ego. Others may believe that modesty is for the weak and useless. Is it better to expect less or more from ourselves in our society? This is where Aristotles guidelines for the moderation of pride can manage this conundrum, or at least attempt to.