Chapter 8

FRAMEWORKS & PRINCIPLES

OF MORAL DISPOSITION
MS. CHEN M. VILLANUEVA, RPM, CMHFR, LPT
Introductrion
Among the ancient minds who mined deeply into the predicament of human, particularly en
how human could avoid suffering, were the three oriental sages; Buddha, Lao Tzu and
Confucius. The three believed that originally, human beings are one with the universal reality
the Summum Bonum, the Brahma until the birth of human to the Atman self, an individual
seeking and asserting his worth in this world of pain and miseries. Thus, human is always
miserable due to selfish ordinate desires leading to frustration and restlessness.

On the other hand, human inherently seeks for happiness. However, happiness in life shall be
postulated by a life of virtue. This is how the Greek Triumvirate showed, how life should be
lived out by people. To Socrates, happiness is acquired upon the good life, a much
contemplated and discerned to have its real worth. Socrates asserted that "a well examined
life is one that is worth living for."

Meanwhile, Plato believed that human is exiled and imprisoned in the body as punishment
for sin. Self liberation can be achieved through constant meditation and imitation of the
former perfect self.

Finally, Aristotle added that to attain true happiness, human has to live a virtuous life by
practicing and living a life of virtue.
 Virtue Ethics
Most moral philosophers believed that virtue is a natural endowment, not an artificial habit of action to
be acquired by education. It may be indeed taught but this is to be understood that it is discerning
good through our natural moral judgment guided by right reason.

Aristotle concept of telos

Do you believe that everything has a purpose? Aristotle, the ancient Greek father of western philosophy,
thought so, and he called that purpose, telos (pronounced 'tell. os' or 'tay-los'). The word can mean 'purpose,
'intent,' 'end,' or 'goal,' but as usual, Aristotle used it in a more specific and subtle sense- the inherent purpose
of each thing, the ultimate reason for each thing being the way it is, whether created that way by human
beings or nature.

Telos is the ancient Greek term for an end, fulfilment, completion, goal or aim, it is the source of the modern
word 'teleology. In Greek philosophy the term plays two important and interrelated roles, in ethics and in
natural science; both are connected to the most common definitional account of the telos, accordingly, it is
that for the sake of which something is done or occurs.
In an ethical view, each human action is taken to be directed towards some telos and practical
deliberation involves specifying the concrete steps needed to attain that telos. In the essence of
their final end or summum bonum (highest good') is generally identified in antiquity as
eudaimonia (happiness). However, rival ancient ethical theories are distinguished primarily by
their rival specifications of the end, the Epicurean telos is pleasure, the Stoic telos is life
according to nature, and so on. For us Christians', our sense of purpose is to live in the image and
likeness of God. It is, therefore, imperative for us to act and shape our lives to attain our telos; one
with the universal and highest good, GOD.

Aristotle on his part, further provides a framework for this ethical thought Telos. Having said that
all actions tend toward an end or specific purpose, two kinds of ends were distinguished: the
instrumental ends; these are actions done as means to another end. In this regard, various
actions made by humans are practically not an end themselves but a means to a greater end.
One typical example is schooling. Earning a degree is an end indeed but for a much greater
end/s such as getting a job, earning for living, personal enrichment, among others. The other end
mentioned by Aristotle is intrinsic ends actions that are committed for their own sake. This is
evident once an action just serve the person as human. However, it will always be difficult to just
act for its own sake without aiming at other purpose of why one does such act. But how would
this telos determine human as good? Just like a teacher, a student, or a doctor, it is only when
one fulfills his/her expected functions. Nonetheless, being good is not just doing one's special
function on society but doing one's function as a human being. For there is a difference being a
good person and being a good professional.
 VIRTUE AS HABIT HAPPINESS AS VIRTUE
Unlike the common perception on the concept of happiness, it
As discussed in the earlier topic, a
consists of the knowledge of the good and wisdom to apply such
certain moral value turns into a virtue knowledge for the attainment of one's own perfection. Hence,
as it is constantly practiced as a way perfection and happiness of human being according the Aristotle, is
of life. However, Aristotle made it clear derived from wisdom and virtue.
life of virtue can be achieved through
constant contemplation of the "good" Happiness, therefore, is the manifestation of a good life, a well-
or happiness. ordered one, guided by and lived in accordance with reason; it is
the fruit of virtuous living, the constant and proper exercise of
He furthers that in contemplation or reason in all human's actions and endeavors. Indeed, Aristotle
meditation, the individual human mind emphasizes happiness as a result of a good/virtuous life, but he
and will can commune with the also gives more weight to contemplation which enables human
universal, eternal good. So Aristotle attain the highest form of happiness and actualizes his/her ultimate
maintains that knowing truly the good purpose in life.
means doing the good constantly and
habitually because human being does Aristotle furthers that achievement of happiness comes from the
not only know, love and appreciate harmonious exercise and development of human's subordinate
virtue; but practices virtue and lives a powers such as their physical, economic, artistic, and social
capabilities - of all faculties, powers, and potentialities as the
life of virtue.
rationally organized activity of whole human
St. Thomas Aquinas
Prince oF scholastic

Called an Angelic Doctor

St. Thomas Aquinas was born sometime between 1224
and 1226 in Roccasecca, Italy, near Naples. Thomas'
family was fairly well-to-do, owning a castle that had
been in the Aquinas family for over a century. One of nine
children, Thomas was the youngest of four boys, and,
given the customs of the time, his parents considered
him destined for a religious vocation. Canonized in 1323,
Thomas was later proclaimed a Doctor of the Church by
Pope St. Pius V in 1567. In 1879, Pope Leo XIII published the
encyclical Aeterni Patris, which, among other things,
holds up Thomas as the supreme model of the Christian
philosopher. Through his voluminous, insightful, and
tightly argued writings, Thomas continues to this day to
attract numerous intellectual disciples, not only among
Catholics, but among Protestants and non-Christians as
well.
HAPPINESS
Aquinas follows Aristotle in thinking that an act is good or bad depending on whether it contributes to or
deters us from our proper human end - the telos or final goal at which all human actions aim. That telos is
eudaimonia, or happiness, where "happiness" is understood in terms of completion, perfection, or well-
being.

Achieving happiness, however, requires a range of intellectual and moral virtues that enable us to
understand the nature of happiness and motivate us to seek it in a reliable and consistent way.
On the other hand, Aquinas believes that we can never achieve complete or final happiness in this life.
Most goods do not have a necessary connection to happiness. For him, final happiness consists in
beatitude or supernatural union with God. Such an end lies far beyond what we through our natural
human capacities can attain. For this reason, we not only need the virtues, we also need God to transform
our nature -to perfect or "deify" it. Moreover, Aquinas believes that we inherited a propensity to sin from our
first parent, Adam. While our nature is not wholly corrupted by sin, it is nevertheless diminished by sin's
stain, as evidenced by the fact that our wills are at enmity with God's. Thus we need God's help in order to
restore the good of our nature and bring us into conformity with his will. To this end, God imbues us with his
grace which comes in the form of divinely instantiated virtues and gifts.
Saint Thomas Aquinas' Cardinal Virtues
A cursory glance at the second part of the Summa Theologica would reveal a host of virtues that are indicative of human
goodness. But there are essentially four virtues from which Aquinas' more extensive list flows. These virtues are prudence,
justice, temperance, and courage (ST Iallae 61.2). Aquinas refers to these virtues as the "cardinal" virtues. They are the
principal habits on which the rest of the virtues hinge.

1. Prudence
In order to act well, we need to make good judgments about how we should behave. Aquinas defines as "wisdom
concerning human affairs." In order to make good moral judgments, a two-fold knowledge is required: one must
know (1) the general moral principles that guide actions and (2) the particular circumstances in which a decision
is required. It also involves the appraisal of concrete, contingent circumstances. More so, Aquinas reiterated that
prudence illuminates for us the course of action deemed most appropriate for achieving our antecedently
established telos. It does this through three acts: (1) counsel, whereby we inquire about the available means of
achieving the end; (2) judgment, whereby we determine the proper means for achieving the end; and finally (3)
command, whereby we apply that judgment.

As a cardinal virtue, prudence functions as a principal virtue on which a variety of other excellences hinge. Those
excellences include: memory, intelligence, docility, shrewdness, reason, foresight, circumspection, and caution. In
order to make reliable judgments about what is really good; our passions need some measure of restraint so that
they do not corrupt good judgment.
2. temperance
In its more restricted sense, temperance concerns the moderation of physical pleasures, especially those
associated with eating, drinking, and sex Temperance) is that virtue, as it denotes a restrained desire for
physical gratification. To Aquinas, the purpose of temperance is to refine the way we enjoy bodily pleasures.
Specifically, it creates in the agent a proper sense of moderation with respect to what is pleasurable. Thus,
Aquinas insists that.
"sensible and bodily goods .. are not in opposition to reason, but are subject to it as instruments which reason
employs in order to attain its proper end."

Like prudence, temperance is a cardinal virtue. There are a host of subsidiary virtues that fall under temperance
because they serve to modify the most insatiable human passions. For example, chastity, sobriety and
abstinence- which denote a retrenchment of sex, drink, and food, respectively. Thus, Aquinas also thinks
meekness, clemency, and studiousness are parts of temperance. They, too, restrain certain appetitive drives:
specifically anger, the desire to punish, and the desire to pursue vain curiosities, respectively.
3. courage 4. JUSTICE
Occasionally, the difficulty in achieving or. avoiding The virtue of justice, however, governs our
certain objects can give rise to various degrees of fear relationships with others. Specifically, it denotes
and, in turn, discourage us from adhering to reason's a sustained or constant willingness to extend to
instruction. In these cases, we may refuse to endure the each person what he or she deserves. The
pain or discomfort required for achieving our proper purpose of legal justice is to govern our actions
human good. In these cases, we need a virtue that according to the common good. Construed
moderates those appetites that prevent from undertaking this way, justice is a general
more daunting tasks. virtue which concerns not individual benefits
but community welfare. According to Aquinas,
We need courage to restrain our fears so that we might everyone who is a member of a community
endure harrowing circumstances. Yet courage not only stands to that community as a part to a whole.
mollifies our fears, it also combats the unreasonable zeal Whatever affects the part also affects the
to overcome them. Thus, we need courage in order to whole. And so whatever is good (or harmful) for
both curb excessive fear and modify unreasonable oneself will also be good (or harmful) for the
daring. Without courage, we will be either governed by community of which one is a part. For this
irrational fear or a recklessness that eschews good reason, we should expect the good community
counsel, making us vulnerable to harm unnecessarily. The to enact laws that will govern its members in
courageous person will have patience and perseverance. ways that are beneficial to everyone.
That is, he will not be broken by stress or sorrow, nor will
he be wearied or discouraged due to the exigencies of his
endeavors.
 Thomas Aquinas’ Hierarchical laws and precepts as the basis of morality
Eternal law
Eternal Law is the mind of God which humans cannot know. Contained within it are the laws which govern the
creation of the universe and control the life cycle of everything in existence. Although humans cannot fully know
the Eternal Law, they can occasionally glimpse reflections of it, for example, through scientific knowledge of
aspects of the natural world.

divine law
Divine Law is the law of God revealed to people through the Bible, which Christian call the 'Word of God'. Jesus
Christ, as the Son of God, also brought Divine Law with him and the teachings of the Church transmit Divine Law
to people.

NATURAL LAW
Everyone has a natural sense "that good is to be done and evil avoided "which some call human nature. It is
what directs our conscience and if applied with reason to a situation will lead to the right outcome.

HUMAN LAW
These are everyday rules that govern our lives, from the legal system at one end right down to notices saying
"Don't walk on the grass"
 Eternal law DIVINE LAW Bible - revealed

Moral law of God - Divinely inspired -

natural law Built into human nature - reason

required

Practical rules - Can vary according

human law to land, family, accepted codes

Each la depends on the authority of the level above, with God being the ultimate source of
all authority
 7 deadly sins of aquinas
"Sin is nothing else than a morally bad act, an act not in accord with reason informed by the Divine law."

According to St. Thomas (Summa, Il-Il:153:4), "a capital vice is that which has an exceedingly desirable end so
that in his desire for it a man goes on to the commission of many sins all of which are said to originate in that
vice as their chief source. It is not then the gravity of the vice in itself that makes it capital but rather the fact
that it gives rise to many other sins." Later, seven (7) deadly sins were enumerated by Thomas Aquinas in the
Summa Theologica:.

1. pride
Pride is an unrestrained and improper appreciation of our own worth.
This is listed first because it is widely considered the most serious of
the seven sins; pride often leads to the committing of other capital
sins. Pride is manifested in vanity and narcissism about one's
appearance, intelligence, status, etc., and described as "love of self
perverted to hatred and contempt for one's neighbor."
2. GREED 3. GLUTTONY
Greed, which is also known as avarice or Gluttony, which comes from the Latin gluttirei - to gulp
covetousness, is the immoderate desire for down or swallow, refers to the sin of over-indulgence
earthly goods, as well as situations such as and overconsumption of food and drink. The manners
power It is a sin of excess. Greed can further in which gluttony can be committed, as later reiterated
inspire such sinful actions as hoarding of by Thomas Aquinas, are eating too soon, eating too
materials or objects, theft and robbery, trickery, expensively, eating too much, eating too eagerly,
and manipulation. eating too daintily, and eating wildly.
 4. LUST
The sin of lust refers to impure desire of a sexual nature. Sexuality
is a gift from God, and not inherently impure in itself. However, lust
refers to the impure thoughts and actions that misuse that gift,
deviating from God's law and intentions for us. Indulging in the sin
of lust can include (but is not limited to) fornication, adultery,
bestiality, rape, and incest and can lead to such things as sexual
addiction.

5. sloth
Sloth is often described simply as. the sin of laziness. However,
while this is part of the manifestation of sloth, the central problem
with sloth as a capital sin is spiritual laziness. The sin of sloth
means being lazy and lax about living the faith and practicing
virtue. In general [sloth] means disinclination to labor or exertion.
As a capital or deadly vice, St. Thomas calls it sadness in the face
of some spiritual good which one has to achieve.
6. ENVY 7. ANGER OR WRATH
The sin of envy or jealousy is more than From the Catholic Encyclopedia: "[Anger is] the desire of
merely one person wanting what vengeance. Its ethical rating depends upon the quality of the
someone else has; the sin of envy vengeance and the quantity of the passion. When these are in
means one feels unjustified sorrow and conformity with the prescriptions of balanced reason, anger is
distress about the good fortune of not a sin. It is rather a praiseworthy thing and justifiable with a
someone else. The law of love leads us proper zeal. It becomes sinful when it is sought to wreak
to rejoice in the good fortune of our vengeance upon one who has not deserved it, or to a greater
neighbor - jealousy is a contradiction to extent than it has been deserved, or in conflict with the
this. Envy is named among the capital dispositions of law, or from an improper motive. The sin is then
sins because of the other sins to which in a general sense mortal as being opposed to justice and
it leads charity."
 END OF
CHAPTER 8