Unit 4

Ethical Frameworks and Principles in Moral Disposition

Introduction
In the succeeding discussions, only the four moral frameworks are discussed - Virtue
Ethics, the Natural Law, the Utilitarian Theory and Kant’s Theory. The reason for this is that before
the preparation and conceptualization of the suggested curriculum in Ethics by the Commission
on Higher Education CHED, a survey of the different frameworks commonly used by Filipinos
has been undertaken. The survey revealed that these are the most commonly used frameworks.

People are unaware, they are utilizing these frameworks in the way they deal with their
situation in life, but the manner in which they decide and act upon those decisions are reflective of
the models mentioned above. By studying them, people will be able to maximize the benefits they
can get from the models with which they are working with. Furthermore, learning them will help
them realize the advantages and disadvantages of the models in use. Another benefit is that the
study of the different models can clarify the limitations and weaknesses of the models. Such
awareness can make people more critical and avoid the pitfalls inherent in each of the models.

Virtue Ethics
Introduction
What makes virtue ethics different from the other ethical frameworks is that it is anchored
on the character of the individual. By this, it should be understood that the application or the
practice of the model is not based on the knowledge of the framework per se but on the character
of the individual. Someone does or reacts in a particular manner because it is his or her character
reacting in that manner. The person who has the habit of practicing kindness is most likely to
display the virtue when it is called for. It is unlikely that he or she will react violently even if his
or her situation may necessitate it. Being kind has become part of the character of the person.
Kindness or virtues for that matter are then products of a long process of forming a habit of
practicing what is ethical or what is upright and continuously correcting oneself in the process. By
saying this, the natural implication is that virtues are not acquired overnight or instantaneously.
No book will be as effective in teaching virtues as helping a child practice them constantly. The
framework reminds us about the importance of educating or forming character as early as possible
and more specifically among children so that by the time they reach the age of reason, they must
have imbibed in them the virtue necessary to live ethically, doing what promotes the good and
acceptable to the rational mind.
 Learning Outcomes
1. Explain the role of Virtue Ethics in moral experience;
2. Articulate the virtue ethics; and
3. Criticize virtue ethics.

Activating Prior Learning

In a small group share your idea about the following: Imagine you are trapped in the middle
of a forest. With you are other adults and women and children. There is not much food left. How
are you going to apportion the food left for everybody to survive while waiting for the rescuers?
(Share it!) 15 minutes.

Presentation of Contents

Arete (Virtue) as Moral Excellence

Values can be good or bad. The good values are virtues and the bad ones are vices. Since
virtue has the ability to bring positive changes and enhance the quality of life, it is power in itself.
It is power as disposition or state. This power is a means to attain excellence or human excellence,
“the ability to function according to reason and to perform an activity well or excellently” (Bulaong
Jr. et al, 2018). It can be achieved by developing the good values. Hence, the role of human reason
is vital in the discernment in which manner power has to be used.

Individuals do not become virtuous overnight. The power to attain excellence is nourished
by the moral character of a person as a result of practicing the virtue. If virtue or the manner of
doing things excellently is achievable only by training oneself or by constant practice, virtue must
be something which individuals must strive for. They must constantly make the habit of practicing
them in their day-to-day existence, constantly doing what is good and correcting oneself if one
falls short in its practice. In the same vein of idea, virtue cannot be the result of a single act. The
act of honesty is considered virtue if it is done not once, not twice but when it has become part of
one’s character.

Virtue as the Golden Mean (Nicomachean Ethics)

It is not clear whether it is Aristotelian or written by Aristotle himself but it is clearly

dedicated to his son Nichomea. The concept of virtue is explained by the golden mean (Mesotes
or measurement). It is a means by which the human person is acting in measured way being
rational. The question therefore to be asked is “where can I find excellence?” The answer is found
in the mean or moderation. Example, the lack of love is hatred or indifference. Excessive love is
obsession as illustrated below:
 Lack The Mean Excess

Hate/indifference Love Obsession

The mean is in the middle. It signifies how strong you are to withstand tension between the
lack of and excess of love. It is the test to the moral character of an individual. Aristotle is
concerned about achieving the appropriate action which is neither deficient nor excessive. Virtue
is found in the middle or intermediary between extremes. It is the application of the right amount
of passion or feelings and the exercise of one’s ability to do a particular act. It follows that in
themselves, feelings and passions are neither good nor bad. It is in the manner of applying them
that the wrongness or rightness of the act is manifested. It is alright for instance to be angry when
it is reasonable but it is not right to be angry beyond what is required by the situation that triggered
it.

Another question that must be settled here is the question of how to judge the Mesotes or
the middle. Does it depend on the individual?

According to Aristotle, the mean or Mesotes does not depend on the person because it is
different from one person to another. Otherwise, the person will be accused of relativism or
subjectivism. Rather, the Mesotes depends on the situation. It requires a serious consideration and
examination or the situation. It is the situation that will determine where Mesotes is found or what
is the Mesotes for a particular situation. Again, reason will be important in order to appropriately
assess any given situation, thereby appropriately judging as well where Mesotes is to be found.
Another idea that needs special consideration about virtue ethics is that it is the counterpart
of Duty Ethics. Where duty ethics is the power to live virtuously in accordance with what is right
in terms of obligation and duties. Morality in virtue ethics is procedural and process. Duty ethics
is based on what is right and what is wrong which is based on laws and duties. If you do it, you
are doing the right thing.

Virtue ethics is different. What you set is human excellence. Virtue implies that you do
something more than doing what is right. Virtue is doing not only following rules and therefore, it
is not enough to be right (following rules) but looking for excellence. As cited by Professor
Bitanga, religion is asymmetrical; it is always giving more to the other. In the same manner, the
way in which you treat someone in a relationship characterized by respect and recognition of the
importance of the other, you always think in terms of the maximum that you can offer the other
person and not simply in accordance to what is dutiful.

Also, moderation is not the same as the mean. Moderation in the sense of the middle does
not apply to all situations. For example, in the use of shabu, moderation or the middle is not
applicable. We cannot say that moderately using the drug is the best way. It is simply not applicable
since using it in any manner is unacceptable. Virtue as the power to stay within the mean calls for
reason. Aristotle’s discussion ultimately leads us to the definition of moral virtue which is the
“state of character concerned with choice, lying in a mean and determined by a rational principle.”
Conclusion

Moral virtue is first the condition arrived at by a person who has a character identified out
of the habitual exercise of particular actions. One’s character is the result of continuous preference
for the good.

Second, in moral virtue, the action done is chosen because it is the middle. The middle
does not fall short or is excessive of the proper proportion by which feelings or passion should be
expressed. Aristotle adds that the middle or Mesotes does not totally depend on what the person
perceives as the middle because it would imply that he adheres to relativism. But the middle
depends on the situation and the circumstance of the individual. It is the situation that identifies
the proper way of dispensing feelings and passions.

Third, the proper identification of the middle is through the practical wisdom or rational
faculty. The virtuous person has learned from experience and has therefore learned to know the
proper way of carrying out feelings, passions and actions. It means further that habit is not simply
the result of repetitive and mechanical action but is also the product of the constant application of
reason on one’s actions.

It must be said further that not all feelings and passions have a middle point. When a mean
is sought, it is the context that can identify the good act in a situation. As a conclusion, for Aristotle,
being superfluous with regard to expression of virtue is no longer ethical, one has gone beyond the
middle. This has some practical consequences to Filipino having the inclination of using
superlative expression such as “sobra,” “super,” etc. in their description of certain acts that they
usually consider as virtuous. Aristotle’s perspective on virtue can clarify better the Filipino
understanding what virtue means.

Below is a list of virtues. The list will be helpful for you students, to assess how much
you have given yourselves to them. It will encourage you to give it a try or strengthen them for
better commitment and stronger stance.

- Honesty - Humility
- Punctuality - Patience
- Benevolence - Temperance
- Courage - Prudence
- Discipline - Righteousness
- Courage - Wisdom
- Chastity - Integrity
- Resilience - Fortitude
- Faith - Love
- Charity - Obedience
- Commitment - Religiosity
- Knowledge - Prayerfulness
- Piety - Mindfulness
- Patriotism - Impartiality
(Note: These are the virtues mentioned by the participants in the seminar/class on General
Education subjects, specifically on Ethics organized by CHED and was undertaken in Agoo, La
Union under the class of Prof. Fidel Bitanga.)

Summary
Arete or virtue being the mean of all moral actions really requires character. It is a difficult
job to maintain oneself in the middle as there are always situations that can tempt individuals to
depart from the middle. People may easily slide to either of the extremes of lack or excess. Virtue
ethics is a framework or model in ethics to remind us about the importance of forming the character
of the individual that can help one to remain in the middle or attain excellence. Also, virtue ethics
will make people aware that character is not something that individuals learn theoretically but is
the result of a long process of trying to do what is the rightful manner and in that process
continually correcting oneself when one falls short in the practice of certain virtues.