One of the words we often hear or read in discussions regarding Hellenismos is “virtue.” The modern use of the word means moral excellence and the living of one’s life by a set of moral and ethical principles. Greek ethics is not so much the condemnation of individual personal behavior, but is more in line with a set of guidelines of what one should do rather than should not. Virtue ethics emphasizes character, rather than specific rules, as the key element of ethical thinking, and the Greek concept of virtue is very closely linked to the idea of excellence and ideals. This is in a way that goes beyond what many would consider moral or ethical issues. Virtue is not a complicated concept, but it is one that every practitioner of Hellenismos must strive to understand.

The Greeks did not limit the idea of virtue to just simple morality; it extended even to inanimate objects. Therefore, a sword that possessed virtue is a “good sword,” not just a good sword, but also a good sword in comparison to others. For instance, if the Greeks had access to inspect Japanese artisanship, they may have described the katana as having more virtue than other swords. A katana is made in a special way, folding together two types of steel, creating a sword that is exceptionally strong while remaining exceptionally flexible, keeping the blade exceptionally sharp. Therefore, from a Hellenic perspective, virtue is a measurement of excellence in relation to an ideal.

Taking this idea a step farther, a doctor with virtue is a “good doctor,” and this means being a good doctor in comparison to others. When you need a surgeon, you want a surgeon who can demonstrate virtue, or in other words is close to being the ideal surgeon as possible. This doctor will be the best, or close to the best, in their specialty. They will have the highest success rates, and have the best communication skills with their patients. A doctor with virtue will continue to learn the latest skills, will be eager to teach others, and will be innovative. A doctor that pursues virtue strives to be the ideal in every way, every day, and creates tangible results by coming as close to the best doctor as possible.

When we are talking about virtue in regards to human behavior, we are talking about being a “good person” by making a habit of doing what creates positive value. Vice, in the converse, is behavior that provides negative results. As an example, if one gets some thrill in causing discord, being intimidating, acting immature, or intentionally creating disharmony, this person can be said to be working contrary to virtue, and is not a good person. Causing harm, mischief, and disharmony causes misfortune and suffering.

Considered a habit, virtue is a skill that is more properly called ethike arete, or habitual excellence. Additionally, Hellenic ethics is practical. Aristotle made a statement in his Nicomachean Ethics we are to do the right thing, at the right time, for the right reasons. From the Hellenic perspective, moral issues are not subjective, or subject to feelings, desires, or unjustified personal opinion. Virtue ethics addresses moral issues objectively by facing the reality of a situation, and what we know about it. Therefore, an act is considered virtuous if it provides the most benefit, and causes the least amount of harm, based on the conditions faced. It is never what is best for the individual exclusively, or what simply just “feels right.”

Hellenic thought also links virtue with happiness. This again is an objective, not subjective, concept. The Greek idea of happiness is contained in the word eudaimonia, which can also be translated to contentment or flourishing. This one word being able to be translated to happiness, contentment, or flourishing gives a great deal of insight into how we define happiness overall. Happiness is not associated with the fleeting euphoria of pleasure, but is the contentment of living a full balanced life, and a full balanced life is qualitative. This qualitative value can be determined in comparison to definable ideals regarding human behavior. Therefore, no virtue can be found in being an excellent businessperson if one fails as a parent. There is no virtue to be found in being exceptionally “spiritual” if one fails in secular obligations, and there is little value in becoming a scholar if you are physically unfit, socially inept, or emotionally self-destructive.
 
I am providing a rather large list of resources for those interested in expanding their understanding of Hellenic ethics and virtue, but as I’ve shown the actual concept is not difficult to understand, and is fundamentally based on common sense. The basic idea is that living in harmony with the Gods means living a full life to the best of your ability, without excuses, and one that is beneficial and causes little harm. The challenge is in actually living that virtuous life. We will make mistakes. We learn from them. We fix them. We move on.

The Greeks saw virtue as a skill, and a skill that needs to be cultivated, nurtured, and honed. Judgment is not made against a specific act, but rather the intent behind it and the harm action or inaction causes. Evil is defined as causing harm, mischief, or injury, and is characterized as creating misfortune or suffering to yourself or others. This practical, common sense, and qualitative approach to morality is why Hellenic Virtue Ethics is called by some “natural ethics.”

Additional Reading

• Aristotle. Complete Works, but specificly:
  • Nichomachean Ethics,
  • Eudemian Ethics,
  • Virtue and Vices, and
  • On the Soul
• Plato. Complete Works, but specificly:
  • Laws,
  • Philebus, and
  • The Republic
• Kant, Immanuel. The Metaphysics of Morals, Critique of Pure Reason, et al (not Greek but worth the read)
• Annas, Julia. The Morality of Happiness. Oxford University Press, 1993.
• Bostock, David. Aristotle’s Ethics. Oxford University Press, 2000.
• Devettere, Raymond J. Introduction to Virtue Ethics: Insights of the Ancient Greeks. Georgetown University Press, 2002
• Dover, K. Greek Popular Morality in the Time of Plato and Aristotle. University of California Press, 1974.
• Engstrom, Stephen and Jennifer Whiting. Aristotle, Kant, and the Stoics. Cambridge University Press, 1996.
• Irwin, T. Plato’s Moral Theory: The Early and Middle Dialogues. Clarendon Press, 1977.
• ______. Plato’s Ethics. Oxford University Press, 1995.
• Taylor, Richard. Virtue Ethics: An Introduction. Prometheus Books, 2002

Tags: Artisotle, Ethics, happiness, Hellenismos, judgment, morality, obligation, Plato, vice, virtue ethics