Abstract
The paper describes how Aristotle's concept of moral goodness or righteousness, as expounded in his chief work, entitled "Nicomachean Ethics," shows how all human actions are aimed at some good, which is part of a series of goods that lead to an ultimate good. That ultimate good must be complete, final, self-sufficient and unceasing, which is called happiness or "eudamonia" in Greek. The paper also discusses other ideas which appear in "Nicomachean Ethics" such as virtue and the good life, which all ultimately link up to moral goodness.

From the Paper
"He defines "virtue" or ethical "virtue" as a habit, which disposes a person to act by deliberate choice, being at the mean, and defined by reason as a prudent man would. Virtue is not a single act but a series of acts that proceeds from a habit of acting well. An act is virtuous only if it done deliberately, with full awareness and knowledge, and doing it because it is a noble act. The act must be the golden mean between extremes. And a prudent man is one who exercises the virtue of prudence, which is an intellectual virtue, whereby a person determines the mean in every situation and does it. A virtuous action must also be voluntary, that is, without fear or ignorance, and with proper intention, which works with reason in being performed."

Tags:virtue

Abstract
This paper discusses how goodness is viewed in two distinctly different historical and cultural contexts, namely, Dante's "Inferno" and Aristotle's "Nicomachean Ethics." The writer explains that Aristotle is primarily concerned with the practical dynamic of relationships between behavior and human interaction, while the "Inferno," an intellectual descendant of the rationality of "Nicomachean Ethics," reflects equally the influence of medieval Christian ideas of justice and goodness. The writer shows where Dante concurs with Aristotle and where the 'good of intellect' in Dante does not refer to a core morality but to goodness as part of Christian morality. The paper concludes that although Dante's Christian ideology provides a stark contrast in perspective, the works remain equally committed to the idea of goodness as a function of human interaction.

From the Paper
"Indeed, morality is the underlying matter of consideration in Dante's Inferno, with the human interaction being an extension of Christian justice. Any divergence therefrom represented an idea that, while not necessarily erroneous in its nature, was presented to be an emanation from error. The unwavering and mathematically unbiased law of God as in Dante's work is the body to which human beings are the nearly vestigial extremities. As Socrates' and Plato's presence in Hell illustrates, such extremities could often even be counter-intuitive to the necessary functions of this body."

Tags:Christianity, hegemonic, God, Socrates, happiness, concurrence, philosophy, self-love, virtue

Abstract
This paper examines the definition of goodness. It then looks at how Immanuel Kant viewed goodness. Kant asserted that we all have a good sense of right and wrong, but it is when we have the courage to do the right thing under unfavorable circumstances that we can actually be considered good.

From the Paper
"The altered or modified definition of goodness would thus read something like this: possessing courage and strong character that would enable a person to act on his good values and beliefs in trying times. A person would be said to have goodness if he doesn't let go of his values when they are put to the test. If a person despite being good and virtuous otherwise is unable to act according to his beliefs under odd circumstances, he cannot be said to possess goodness."

Tags:moral, values, goodwill, temptations

Abstract
This paper addresses Gottfried Leibnitz's comments on the need for wisdom, practical reasoning and taking total responsibility for all one does, for one has moral choice within a framework of divine creation. Comments on Leibnitz's belief that moral reasoning was practical reasoning, given a mystical sense of creation to be made through moral goodness, promoting harmony and self-direction.

From the Paper
"Gottfried Leibnitz (1646-1716) was a strongly Aristotelian thinker who also gained from the philosophy of Thomas of Aquinas, towards an idea that although God made each agent in Creation `everything that it will ever be' that each was completely responsible for its own actions. In effect, he refers to a mass creation of beings that should then learn to exercise the practical reasoning that others associate with being among the different processes of free will. Roinala's Leibnitz on Rational Decision-Making is a starting place for what can be determined of the thought of a remarkable..."

Tags:leibnitz, moral reason, responsibility

Abstract
Paper begins in two excerpts from works of John Mackie who rejected moral facts and instructed reader to see the error of queerness, as compared to the moral realism of Peter Railton, a consequentialist to point out that moral facts need not exist, of course, but with other kinds of facts there can be moral responses to situations to produce more moral outcomes. NB Mackie's rejection of 'free will' in his day, a value held up as a virtual fact when a mere theme that did not have to be right or good in the least.

From the Paper
Analysis of Louise Halfe's "Body Politics" This essay will critically analyze the poem, "Body Politics," by Canadian First Nations poet Louise Halfe. The thesis will be argued that in this work Halfe reconfigures the contemporary feminist preoccupation with body politics within a framework of aboriginal identity. In particular, it will be shown how Halfe employs imagery of nature - through the poetic avatar of an urban Indian woman - to critique the predominant, and implicitly unnatural, paradigm of feminine beauty in our urban civilization. In the process, as will be seen, the poem fashions the paradigm of a First Nations feminine self whose body imagery is defined by natural realities.

Tags:j mackie, p railton, moral fact/realism

Abstract
This paper examines Jan Narveson's position on moral relativism and comes to the conclusion that it is a confused one. The paper reproduces his argument against both subjectivism and moral relativism, taking particular note of how he tacitly posits the existence of a transcendental moral absolute in order to reach his conclusions. The paper suggests that Narveson's analysis is sound, but his position regarding moral absolutism remains obscure.

From the Paper
" Narveson believes that subjectivism and moral relativism only apply to individuals in isolation, and becomes meaningless when people begin to interact with each other. He analyses how human interaction and the necessity for corporation introduces the possibility of a common morality. Narveson's analysis is sound, but his position regarding moral absolutism remains obscure. He seems to suggest that there is a moral absolute, because the problems of human society are always potentially solvable, and the solution necessarily refers to the moral absolute, i.e. the transcendent good. But he also makes it clear that he does not believe in a transcendent good, and that he is only concerned with practical issues, and this makes his philosophy a confused one.
Subjectivism in moral matters holds that moral statements express only subjective attitudes or moods. The implication is that they are not properly reasoned towards, and neither are they subject to logical analysis. According to this stance morality is of little consequence, and it cannot be distinguished from taste. Moral relativism, on the other hand, does not dismiss morality as lightly.

Tags:Subjectivism, moral, absolute, justice, logic, transcendental, good

Abstract
In this paper it is shown that Nietzsche reflects moral relativism through the framework of virtue, moral and societal conditions that affect and limit the Overman. In this manner, humankind's ability to see beyond social norms and religious trickery are described in his vision to free the mind from false truths which scholars and elite religious authorities impose on the masses. The paper shows that in this manner, moral relativism is a correct view of life, in which Nietzsche prescribes with logic and reasoning on moral values in society.

From the Paper
"The basis of moral relativism in the work of Nietzsche will be analyzed in relation to the outward societal standards that create these values and institutions. The basis of knowledge determines how mankind creates moral values in relation this society and conditions that preside alongside law. In this manner, Nietzsche correctly portends that moral relativism is the basis for morality and ethics in society, and is not based on a truth any greater than man's invention of these behaviors and codes of conduct. The premise of "The Three Metamorphoses" in Nietzsche's Thus Spoke Zarathustra reflects the basis of moral relativism in rejecting all outside sources of information that may corrupt the inward self. In this manner, one must be able to reject what is taught, and seek one's own sense of what is "right and wrong" in society."

Tags:morals, good, overman

Abstract
The paper discusses a struggling philosophy student who has stolen an expensive laptop from a computer store and defends her actions on the grounds that she needs the laptop to complete her degree; the young lady also points out that she is a student and disciple of Nietzsche and therefore is "beyond good and evil" and beyond the tyranny of slave morality. The paper delineates why Nietzsche provides an intriguing defence of her actions; the paper then subsequently cites Kierkegaard and Kant and how their work offers a worthy rebuttal to the theft of the computer. The paper concludes that stealing the laptop may help the student achieve her goal of a degree - but it is the unhappy product of a sorry moral philosophy that pits every person against every person in an amoral struggle without end, and it is for that reason that her moral philosophy is deeply flawed.

From the Paper
"The next few pages discuss a struggling philosophy student who has stolen an expensive laptop from a computer store and defends her actions on the grounds that she needs the laptop to complete her degree; the young lady also points out that she is a student and disciple of Nietzsche and therefore is "beyond good and evil" and beyond the tyranny of slave morality. Over the next few pages, this essay will delineate why Nietzsche provides an intriguing defence of her actions; the paper will then subsequently cite Kierkegaard and Kant and how their work offers a worthy rebuttal to the theft of the computer. In the final analysis, stealing the..."

Tags:moral, philosophy, nietzsche

Abstract
This paper examines how the concept of moral relativism is extremely troubling for many and how the human animal is desperately in need of a certain ?moral order,? or an intense longing to have life?s issues, events, and decisions neatly classified into realms of ?good? and ?bad,? ?right? and "wrong". It looks at how, in her work "Moral Beliefs", Philippa Foot gives her take on this issue, namely, in her response to the viability of systems of belief that allow moral eccentrism, the foundation on which moral relativism is built, and her belief in the untenability of the non-cognitivist position.

From the Paper
"In addition to the established meaning derived from their commonly understood use, Foot also explains that all of these words have an internal judgment placed on them, or an assessment of their "value" good or bad, based on their internal relationship to an ?object.? Further, it is the connection between the value, the object, and the logical reason that allow one to make the correct (and not relative) judgment concerning that value. Foot specifically makes the leap from the more mundane life value judgments represented by fear, danger, pride, etc, to ?those attitudes or beliefs which are the moral philosopher's study.?(91) In specific, she writes, "Now we must consider whether those attitudes or beliefs" are similar, or whether such things as "evaluation" and "thinking something good" and "commendation" could logically be found in combination with any object whatsoever.?"

Tags:eccentrism, good, bad, relativism

Abstract
The paper discusses Aristotle's belief that human beings are morally responsible for their conception of the good life, which was based on his determination that every form of activity people engage in has an ultimate goal that they consider good. The paper explains Aristotle's argument that because there cannot be an endless regression of external motivations, an intrinsic motivation for achieving the highest good must exist. The paper further explains how moral responsibility extends across desires to the conduct those desires produce and to the ends such conduct achieves.

From the Paper
"Aristotle believed that we are morally responsible for our conception of the good life, and based this belief on his determination that every form of activity people engage in has an ultimate goal which they consider good. Furthermore, Aristotle argued that because there cannot be an endless regression of external motivations, there must be an intrinsic motivation for achieving the highest good. This highest good is the goal towards which all human activity is directed."

Tags:external, intrinsic, motivation, good, virtue, feelings, happiness, conduct