Lesson II: The Moral Agent

DEVELOPING VIRTUE AS HABIT

Moral character first to the existence car lot of virtues such as integrity, courage, fortitude,
honesty and loyalty. to say that a certain person has a good moral character means that he/she is
a good person and a good citizen with a sound moral compass. ("Your thoughts become your
words, your words become your action, your actions become your habit, your habit becomes
your character")

MORAL CHARACTER AND VIRTUES

The term "character" is derived from the Greek word 'charaktêr,' which was initially used as a
mark of impressed upon a coin. The word "character" later came to mean a distinct mark by
which one thing was distinguished from others, and then chiefly to mean the assemblage of
qualities that distinguish one person from another. Distress on distinctiveness or individuality
tends to merge "character" with "personality" in modern usage.

(Tao o ibon sa barya to personality of an individual)

The use in Ethics of the word "character", however, has a different linguistic history. At the
beginning of book II of the Nicomachean Ethics, the Greek philosopher Aristotle tells us that
there are two distinct of human excellences, (1) excellences of thought and (2) excellences of
character. His praise for excellences of (moral) character, 'êthikai aretai,' is often translated as
"moral virtue(s)" and "moral excellence(s)."

(Sinabi ni Aristotle na para lubos na maging maayos at maging mabuti ang ating pag katao
kailangang improve ang ating pagkatao, excellences of thought and excellences of character.
Excellences of thought: discover and unravel the unknown, Excellences of character: apply in
action and behavior the acquired knowledge of wisdom)

So, when we speak of a 'virtue' and excellence of moral character, the highlighting is not on
mere distinctiveness or individuality, but on the blend of qualities that make a person to
sort of ethically admirable individual. "Moral Character," therefore, in the philosophical
sense, refers to having a lacking moral virtue. If one lacks virtue, he/she may have any of
the moral vices, or he/she may be marked by a condition somewhere in between virtue and
vice, such as continence or incontinence.

THE CIRCULAR RELATION OF ACTS AND CHARACTER

In the process of moral development, there is the circular relation between acts that build
character and moral character itself. A person's actions determine his/her moral character, but
moral character itself generates acts that help in developing either virtue or vice.

(The action mirrors the personality)

Indeed, philosophers like Aristotle hold that the function of human being consists in activities
which manifest to the state of his rational aspect, that is, virtues. Virtuous traits of character
ought to be stable and enduring and not mere product of fortune, but learning, constant practice,
and cultivation. But we have to add that virtuous traits of character are called excellences of the
human being because they are the best exercise of reason, which is the activity characteristic of
human beings. In this sense, the Greek moralists believe, virtuous acts complete or perfect
human life. (Mabuting tao o virtuous)

MORAL CHARACTER AS DISPOSITIONS

The moral character traits that can constitute a person's moral character are characteristically
understood as behavioral and affective dispositions. Generally speaking, 'dispositions' are
particular kinds of properties or characteristics that objects can possess. Among human beings,
moral character traits-either virtues or vices-are also considered as dispositions. Moral
character traits are those dispositions of character which it is suitable to hold agents morally
responsible a moral character trait for which a person is deserving of a positive reactive attitude,
such as praise or gratitude, is a virtue.
On the other hand, a vice is a moral character trait for which the agent is deserving of a
negative reactive attitude, such as resentment or blame.

(ang pagiging malaya ay paggawa ng kabutihan)

In other words, a good moral character is practically a disposition to do virtuous acts.

6 STAGES OF MORAL DEVELOPMENT

The American psychologist Lawrence Kohlberg (1927-1987) is best known for his theory of
moral development. In principle, he agreed with the Swiss clinical psychologist Jean Piaget's
(1896-1980) theory of moral development but wanted to develop his ideas further.

Kohlberg pinpointed three distinct levels of moral reasoning each with two substages composing
his so-called six stages of moral development. He believed that people can only pass through
these levels in the order listed.

Each new stage replaces the kind of reasoning typical of the previous stage. Some do not achieve
all the stages.

Level 1: Pre-conventional Morality

•Stage 1. Obedience and Punishment Orientation (respect for power and punishment)

A young child (age 1-5) chooses what to do-what is right-according to what he/she wants to do
and can do without getting into trouble. In this level, to be right, one ought to be obedient to the
people in power and, thus, avoid punishment.

•Stage 2. Individualism and Exchange (Exchange of favor)

Children (age 5-10) are disposed to be an egotistic or self-serving. They lack respect for others'
rights but may give to others on the assumption that they will get as much or even more in return.
Instead of loyalty, gratitude, or justice, the case is more a matter of "you scratch my back and I'll
scratch yours."
Level 2: Conventional Morality

•Stage 3. Good Interpersonal Relationship (Good Boy or Nice Girl)

In this stage, people (age 8-16) have shifted from pleasing themselves to pleasing important
others, usually parents, teachers, are friends. They seek approval and thus conform to someone
else's expectations. When change of doing something wrong, their behavior is like to be justified
by stating "everyone else is doing it" or "I didn't intend to hurt anyone."

•Stage 4. Maintaining the Social Order (Law and Order) Here, the majority of the people (16
years old and older) have internalized society's rules about how to behave. They feel indepted of
to conform, no longer to just family and friends, but also to society's laws and customs. They do
realize that it is important to do one's duty to maintain social order.

Level 3: Post-conventional Morality

•Stage 5. Social Contract and Individual Rights (Justice true Democracy)

In this stage, people understand the underlying moral purposes that are supposed to be served by
laws and social customs. When a law in democracy ceases to serve a good purpose, they thus in
the people are to get active and change the law. Respect for the law in the sense of obligation to
live by the rules are present, as long as rules were established in a fair manner and fulfill a moral
purpose.

•Stage 6. Universal Principle (Universal Ethical Principle)

A hypothetical, "ideal" stage that few people ever reach. People in this stage adhere to a few
abstract, universal principles (e.g., equality of all people, respect for human dignity, commitment
to justice) that transcend specific norms and rules. The answer to a strong inner conscience.