Love in Moral Philosophy - Part 13

Love in Virtue Ethics: Love as a Moral Excellence

Core Principles of Virtue Ethics

Virtue ethics, unlike deontological or consequentialist theories, focuses on the cultivation of good character traits or virtues, aiming for the achievement of eudaimonia—a flourishing life that is the fulfillment of human potential. The essential tenet of virtue ethics is that moral philosophy is not about obeying rules or maximizing outcomes but about developing the habits, dispositions, and qualities that enable humans to live and flourish well.

Defining Virtue Ethics

Virtue ethics is primarily concerned with the development of moral character, or what it means to be a good person. According to Aristotle, the Greek philosopher often credited as the father of virtue ethics, human beings are rational creatures who can achieve their full potential by cultivating virtues.

These virtues are traits that enable individuals to live in accordance with reason, fulfill their social roles, and contribute to the well-being of others.

In his seminal work Nicomachean Ethics, Aristotle emphasizes that virtues are not innate but developed through habit and practice. He famously states, “We are what we repeatedly do. Excellence, then, is not an act, but a habit” (Aristotle, Nicomachean Ethics, 1103a). This suggests that to be virtuous is to live in a way that reflects a deep alignment between reason, emotional disposition, and action.

The Concept of Eudaimonia

The ultimate goal of virtue ethics is eudaimonia, often translated as "flourishing" or "well-being." Aristotle views eudaimonia not as a transient state of pleasure or happiness, but as the culmination of living a virtuous life. It is the realization of our potential as human beings, where our rational capacities, social obligations, and emotional experiences are in harmony.

Aristotle asserts that humans achieve eudaimonia by practicing virtues such as courage, wisdom, temperance, and justice. These virtues guide individuals to navigate the complexities of life and form meaningful relationships with others. In this way, the practice of virtue is deeply interwoven with the cultivation of love, as virtues like kindness, empathy, loyalty, and compassion form the foundation of morally good relationships.

The Role of Love in Virtue Ethics

Love plays a central role in virtue ethics because it is a powerful force for cultivating and expressing virtues. Virtue ethics acknowledges that our emotional life, including our capacity for love, is integral to living a moral life. Love is not only an emotion; it is a moral disposition that prompts individuals to practice virtues and to act in ways that enhance the lives of others.

Love, in this context, becomes more than just a feeling. It is a motivator for moral action, an emotion that encourages virtues such as:

• Kindness: Love leads individuals to care for others in ways that enhance their well-being. Aristotle’s notion of philia (friendship or familial love) is an ideal manifestation of how love promotes the practice of kindness.

  
  

• Loyalty: The bonds of love foster loyalty, a virtue that involves standing by others in times of need, helping to build trust and stability in relationships.

  
  

• Compassion: Love creates the emotional space for empathy and compassion, making individuals sensitive to the suffering of others and motivating them to alleviate pain and hardship.

  
  

These virtues are not merely emotional responses; they are habits of character that individuals cultivate over time through reflection and practice. For instance, Aristotle believes that acts of love and kindness should not be occasional acts of generosity but should form part of one's habitual character. He writes, “the good man will, as a rule, do what is just, and will do so with a certain regularity” (Aristotle, Nicomachean Ethics, 1106b).

Aristotle’s View of Philia and Its Relationship to Love

A critical component of love in virtue ethics is philia, a form of friendship or love based on mutual respect and shared values. Aristotle describes philia as one of the most important relationships a person can have, one that fosters mutual growth and flourishing. He categorizes philia into three types:

• The Virtuous Friendship: This is the highest form of love and is based on mutual admiration of each other's character and virtue. These friends love one another because they recognize the good in each other.
  

• The Friendship of Pleasure: This form of love is based on the enjoyment of each other’s company but lacks the depth of mutual respect that characterizes virtuous friendships.
  

• The Friendship of Utility: Here, individuals love each other for the benefits they gain, such as social connections or material gain. It is a transactional form of love rather than one rooted in virtue.
  

Of these, Aristotle highly values the first type—virtuous friendship—because it aligns most closely with eudaimonia. These friendships not only provide personal joy and fulfillment but also help individuals grow in virtue. According to Aristotle, philia is crucial for human flourishing because it allows individuals to practice virtues such as generosity, forgiveness, and loyalty in their closest relationships. As he states, “Without friends no one would choose to live, though he had all other goods” (Aristotle, Nicomachean Ethics, 1155b).

In this sense, love—specifically philia—is fundamental to virtue ethics because it nurtures the emotional and moral development of individuals, enabling them to lead lives of eudaimonia.

Modern Virtue Ethics and Love

In contemporary virtue ethics, scholars like Alasdair MacIntyre and Rosalind Hursthouse have further explored the role of love in moral philosophy. MacIntyre, in his influential work After Virtue (1981), emphasizes the importance of community and tradition in moral development. He argues that virtues are cultivated within a specific community, where shared values and practices help individuals navigate moral dilemmas. Love, for MacIntyre, is a central force in binding individuals together in these communities, fostering cooperation and mutual concern.

Rosalind Hursthouse, in On Virtue Ethics (1999), further develops the role of love in fostering moral virtues. She points out that love, especially in the form of philia, is vital in developing moral characters because it provides the emotional and relational foundation for the practice of virtues like courage and honesty. Love is not seen as an isolated feeling but as an integral part of how we become virtuous individuals who contribute to the flourishing of others.

Conclusion

Love in virtue ethics is not only about emotional attachment but about the cultivation of virtues that enable individuals to live moral, fulfilling lives. As we have seen, love in the form of philia fosters virtues like kindness, loyalty, and compassion—traits that are essential for human flourishing (eudaimonia). Aristotle’s foundational ideas on virtue ethics continue to provide a powerful framework for understanding the moral significance of love. By fostering the development of good character and meaningful relationships, love becomes not just a personal feeling but a moral force that shapes society and contributes to the overall well-being of individuals.

In the modern context, thinkers like MacIntyre and Hursthouse build on these ideas, offering a broader understanding of how love, through its relational and communal aspects, helps guide moral behavior. By examining love in virtue ethics, we see that love is not only central to our happiness and emotional life but also essential for the development of moral excellence and human flourishing.