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Books > Humanities > Philosophy > Western philosophy > Ancient Western philosophy to c 500
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Individual and Conflict in Greek Ethics (Paperback)
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Individual and Conflict in Greek Ethics (Paperback)
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Nicholas White opposes the long-standard view that ancient Greek
ethics is fundamentally different from modern ethical views,
especially those prevalent since Kant. Since the eighteenth
century, and indeed since before Hegel, moral philosophers wishing
to oppose the dualism of rationality-cum-morality vs. inclination,
especially as it is manifested in Kant, have looked to Greek
thought for an alternative conception of ethical norms and the good
life. As a result, Greek ethics, particularly in the so-called
Classical period of the fourth century BCE, has for more than two
centuries been standardly thought to be fundamentally eudaimonist,
and to have the character of what is nowadays normally called the
ethics of virtue. White argues that although this picture of Greek
ethics is not without an element of truth, it nevertheless
seriously distorts the facts. In the first place, Greek thought is
far more variegated than the picture suggests. Secondly, it
contains many elements - even in the Classical thinkers Plato and
Aristotle - that are not eudaimonist and also not suitable for an
ethics of virtue. Greek thinkers were not as a group convinced of
the possibility of a harmony of one's happiness with full regard
for the happiness of others and with conformity to ethical norms.
On the contrary, Greek thinkers were well aware of,and took
seriously, the idea that ethical norms can possess a force that
does not derive from conduciveness to one's own happiness. Indeed,
even Plato and Aristotle took it that under certain circumstances
there can even be a clash between ethical standards and one's own
well-being. The project of completely eliminating the possibility
of such a clash came to full development not in the Classical
period but rather in the ethics of the Stoics in the third century.
Individual and Conflict in Greek Ethics argues that throughout
Greek thought the concept of ethics as a source of obligations and
imperatives can, in unfavorable circumstances, run counter to one's
own happiness. In this sense Greek ethics has a shape similar to
that of modern Kantian and post-Kantian thinking, and should not be
seen as opposed to it.
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