Is the development of the virtuous person more coherent in the Socratic or Buddhist tradition - Essay Example

? Whether the Development of the Virtuous Person More Coherent in the Socratic or Buddhist Tradition of Learning Introduction The development of the virtuous person is a process, which is gradual and consistent with his/her morality (Cooper, 2000, p. 7). In this case, it would be wise to argue that moral people are virtuous in their deeds and relationships with their colleagues. Virtue is inculcated into the person probably during the early stages, and developed throughout the person’s entire lifetime. Many people value being virtuous in whatever lifestyle they embrace, while the others do not regard its value in life (Cooper, 2000, p. 8). In this paper, the discussion is focused on whether the development of the virtuous person, more coherent in the Socratic, or Buddhist tradition. Based on the person’s perception, training could perhaps be the basis of developing the virtues in a human being (Cooper, 2000, p. 28). In addition, having a role model during the development stages in life would make a person change his/her behavior, after learning the good that comes with portraying the virtues. For example, if through being virtuous, the person descends to prosperity, the other people would emulate his/her actions, hoping that they too, would become prosperous. Through this, they become virtuous without the certainty of being prosperous. The Development of the Virtuous Person According to the Socratic Tradition Notably, the Socrates did not tell a clear and a specific way of becoming a virtuous person, but outlined some useful ways the person could follow to develop such virtues. Notably, one could not be righteous simply by chance, but the virtue has to be instilled. In addition, it is the role of the experts to train the young people on the ways of developing the good qualities, because they understand the significance of being virtuous (Cooper, 2000, p. 56). The experts are also aware of the necessary step-by-step approach in making the person learn and practice virtues. The initial step of helping someone develop virtues is to understand the person’s feeling about virtues (Grube, 1977, p. 36). Therefore, engaging the person in dialogue would give the trainer more information about the person’s thought regarding virtues (Grube, 1977, p.36). Often, the person would express his/her opinion about being virtuous and its significance, thereby making the trainer to be aware of the specific ways of instilling the practicalities of developing the virtues (Waley, 1989, p. 158). The Socrates probably suggested that once the person is aware of the outcome of being virtuous and doing well, he/she would not do anything that contradicts the reality, knowing that the repercussions would not be as positive as those of the virtuous actions (Waley, 1989, p. 158). Moreover, having known the values, or the importance of being virtuous, such values would be the driving force for the person to continue doing better; therefore it would be difficult for the person to engage in harmful activities intentionally (Grube, 1977, p. 36). Besides, the person would have an enhanced vision of maintaining the virtuous behavior, thereby serving as a role model for the society (Waley, 1989, p. 194). This indicates that those who find themselves in the traps might be not aware of the consequences of their actions, and there could be a problem that is attributed to the development of their behavior. Therefore, the expert would help the person develop traits, which are important for the future, through outlining the implications of non-virtuous behavior (Waley, 1989, p.197). For Socrates, his mind and belief was clarified, when he agreed with Simmias on the approach of developing virtues in someone (Grube, 1977, p. 36). He agrees that in developing the virtuous person, one has to be acquainted with the most accurate knowledge about the meaning and importance of virtues (Grube, 1977, p.36). This would eliminate the fear of impossibilities and difficulties, which many people currently experience in their quest for being virtuous. Socrates also believed that the person’s ability to learn the specific truth about the virtues, adopting the most irrefutable, or perhaps the best theories of developing the virtuous person, could help one to avoid the imminent dangers of non-virtuous behavior (Grube, 1977, p. 36). Notably, the “dangers of life” (Grube, 1977, p. 36), could possibly mean the problems, which one would come across if he/she does not practice the life virtues. Socrates acknowledges that, there are scholarly and reliable assumptions about the development of the virtuous person (Grube, 1977, p. 36). Since such assumptions have not been disproved, they are still applicable as many people rely on the suggestions to instill discipline in society. In his hypothetical approach to developing the virtuous person, Socrates suggests that while responding to someone who seeks to disapprove the hypothesis, it would be of great importance for one to consider the consequences of his/her reactions before actually acting (Grube, 1977, p. 52). Therefore, the virtuous person would compare and contrast the outcome of such reactions and make decision depending on the contradictions. If the consequences are not severe, then the person can go ahead and act. In the contrary situation, the virtuous person would not react to the attacks on his/her hypothesis, but would find a way of redefining it (Grube, 1977, p. 52). He also suggested that in giving a detailed explanation to the hypothesis, it would be wise to follow the same direction (Grube, 1977, p. 52). In this case, one can seek the support of a different hypothesis, presumably the best till his/her suggestions are satisfying and acceptable to the people. He argues against comparing the hypotheses with the projected consequences at once since such debate might not yield the expected results (Grube, 1977, p. 52). Indeed, discussing them together limits the chances of arriving at the truth about the correlation between the hypothesis on developing the virtuous person and the postulated outcome of the assumptions (Grube, 1977, p. 52). He supported the opinion that mixing the two would lead to confusion, even to the wise person, arguing that the philosophers should consider the two variables one at a time (Grube, 1977, p. 52). Therefore, it suggests that in developing the virtuous person, it is significant to consider the different hypotheses regarding virtues, and then critically identify their outcome, for someone to make conclusion on the best hypothesis to adopt (Grube, 1977, p. 52). In this regard, the philosophical mix of the two variables might not occur and Socrates was very optimistic of his position on the matter and advised the philosophers to follow his words (Grube, 1977, p. 52). The Development of the Virtuous Person According to the Buddhist Tradition In a different approach, the Buddhist tradition on developing the virtuous person is perhaps contentious, because it is experimental based (Watson, 1996, p. 62). In addition, it aimed at increasing suffering that one creates for him/herself by sticking to traditions, experiences and events, which characterizes life (Watson, 1996, p. 62). Really, Buddhism believes in the concept of connectivity among things, where everything depends on one another. They suggest that nothing could survive a lone and since Tao, among the Buddha is believed to be the origin or everything; the subsequent things are interconnected to the origin (Whitehill, 1994, p. 17). Through analyzing the concept of causation, one realizes that one thing causes another, as the chain continues (Watson, 1996, p. 74). The other important thing about the development of the virtuous person, among the Buddha is that virtually, everything change; and nothing can remain in the permanent status (Watson, 1996, p. 112). As such changes manifest on the person, does the virtuous and non-virtuous parameters increases in him/her. Thus, the human lifestyle and beliefs are in constant change, similar to the development of the virtuous person (Watson, 1996, p. 104). Indeed, they become vital elements when considering the development of virtues and ethics. In addition, their strict adherence to virtuous behavior, which they called “awakened virtue,” the Western Buddhism might reduce the chances of being lured into the rootless liberation (Whitehill, 1994, p. 18). The Buddhist ethics could be described in the context of “ethics of virtue,” which is an integral part of their life (Whitehill, 1994, p. 18). In relation to being or developing virtues, it helps in clarifying the Buddhist ethics (Whitehill, 1994, p. 18). The virtue ethics among the Buddhism was characterized by elitist, anthropocentric and rationalistic. Perhaps, the Buddhists morality was perpetuated from the scholars and other philosophers, who are deeply rooted in Western political thought and morals (Whitehill, 1994, p. 19). In another argument, Whitehill postulated that the Buddhist morals are compatible to the Western moral (Whitehill, 1994, p. 19). Since the Buddhists believe in the connections and dependence among things, emulating the Western morality was a contributing factor to developing the virtuous person. Theoretically, it might be assumed that the Western morality is virtuous, however, in an experimental framework; the Buddhism viewed the connection between the development of the virtuous person and sticking to traditions, experiences and events, as being dependent on one another. In simple terms, having developed a strong belief on the traditional aspects of life, experiences and events, which are pegged on the moral basis, the Buddhists have a strong background on virtues development. Here, they relate sticking to such beliefs and the reality that the things are ever experiencing changes and depending on one another, thereby arguing that such changes would eventually alter the person’s behavior to become virtuous. This is enhanced by the fact that, the Buddhism lifestyle is entirely reliant on morality, so each person would opt to be virtuous to conform to the societal needs. In addition, the belief of change and its impacts would affect behavior, thus the person might change his/her prior characters to develop virtues. The Buddhism moral vision guides them through the changes, which they experience during lifetime (Whitehill, 1994, p. 21). Therefore, the societal system would shape the morality of the people making it a better place to live. They believe on the four noble truths, which are the foundations of the Buddha religion and followers. Fist, the Buddhists believe that life is suffering whatever course it takes (Buddha, 2011, p. 1). Moreover, they consider happiness as transitory, making it problematic for the development of virtues (Buddha, 2011, p. 1). Once the person is convinced that life is suffering, he/she would not see the importance of living a virtuous life. This means that the first noble truth is a hindrance to the development of the virtuous person. The second noble truth according to the Buddhism is that the mind is the source of suffering (Buddha, 2011, p. 1). The argument is that through anger and ignorance, the people engage in unworthy actions, whose consequences make the people destined to suffering. This truth, perhaps could lead to the person developing virtuous actions to avoid the consequential suffering in life. The third noble truth is that there is an end to suffering and Nirvena is peace (Buddha, 2011, p. 1). Regarding this belief, the inspiration is that despite the cyclic suffering in the human nature, it would come to an end. This truth might also have positive impact on behavior and could lead to the development of the virtuous person because of the conviction that the suffering would eventually come to an end. Finally, they believe that the eightfold noble path could make the person control the mind and the body (Buddha, 2011, p. 1). The Buddhists are optimistic that once the mind and body are not harmed, the human suffering could be eliminated (Buddha, 2011, p. 1). Indeed, this truth also could help in developing the virtuous person, with the belief that the person has the ability to control his/her mind and body. In their practical approach, the Buddhists are therefore strict observers of the eightfold path, which is noble in the Buddha practice (Bodhi, 2011, p. 1). They include, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration (Bodhi, 2011, p. 1). On the right view, the Buddhists believe that the proper understanding of suffering, its origin and cessation would help shape up the person’s behavior and the development of virtues (Bodhi, 2011, p. 1). Bearing in mind that everything change and are interconnected, the person would be able to establish the origin and impacts of his/her views, therefore might embrace good practices. The right intention, perhaps of renunciation, good will and harmlessness could make the person develop virtues in life (Bodhi, 2011, p. 1). Having known that it is through staying focused and having the right aim in life that one could have meaning progress, the person’s objectives in life would change towards achieving the good end. This means that he/she would intend to embrace the good practices, including faithfulness, respectful and courage. On right speech, the Buddhists believe that the people should not spread false, slanderous, harsh speech and idle chatter (Bodhi, 2011, p. 1). Through the right speech, the people might spread virtues by creating awareness on its importance to the development of the society. On the right action, the Buddhists are against activities such as killing, stealing, sexual misconduct among others (Bodhi, 2011, p. 1). They believe that in desisting from such actions, the society would be in a position to develop the virtuous people. In this regard, whatever the person do, should conform to the societal needs and the personal perception that the activities are aimed at achieving the good end. Right livelihood is another path that if followed, the society could develop the challenges in life (Bodhi, 2011, p. 1). For example, they are completely against wrong livelihood and advising the people to earn living in the right way. It is only through developing virtues that the people are assured of living the right life. The Buddhists are optimistic that the right efforts that the people should put in life include, restraining from, and abandoning defilements, developing and maintaining better states (Bodhi, 2011, p. 1). In fact, such positive efforts would help in developing the virtuous person, through the impacts the cause in society. As well, the Buddhists suggests that the right mindfulness possibly of the person’s body, feels, mind, and phenomena have equally better impacts on the people (Bodhi, 2011, p. 1). In this regard, the person would take care of the feelings, mind, activities, and the body in a virtuous manner with respect and dignity. Through the right concentration, the Buddhism believed that making the mind steady, open, siren and powerful could help the person to change his/her bad behavior and embrace the acceptable actions (Bodhi, 2011, p. 1). In addition, the right connections according to the Buddhists are done with the virtuous people. Conclusion In summary, developing the virtuous person differ depending the orientation and personal belief. From the views of the Socratic or Buddhist traditions, there are different approaches to developing the virtuous. For example, the Socratic tradition employs a more theoretical approach to the development of the virtuous person than the practical based criteria that the Buddhists apply. Considering these approaches, one could argue that the Buddhist belief is more coherent than the Socratic model. Since the Buddhists believe strongly in the concept of connectivity among things, where everything is dependent on one another, it could be relevant to the development of virtues, because good behavior is correlated to achieving the desirable outcome. They imply that nothing could live a lone and since Tao, among the Buddha is believed to be the beginning of everything; the subsequent things are interconnected to the origin. Since the origin has strong belief on morality, the development of the virtual person is more coherent, because they interrelate to the origin. References Bodhi, B. (2011). The Noble Eightfold Path: The Way to the End of Suffering. Retrieved from Buddha, S. (2011). A View on Buddhism: The Four Noble Truths. Retrieved from Cooper, J. (2000). Plato-The Trial and Death of Socrates-3rd Ed. New York, NY: Hackett Publishing. Grube, G.M.A. (1977). Plato-Phaedo. New York, NY: Hackett Publishing. Waley, A. (1989). The Analects of Confucius translated. New York, NY: Vintage Books. Watson, B. (1996). Chuang Tzu-Basic Writings. New York, NY: Columbia University Press. ISBN-13: 978-0231105958. Whitehill, J. (1994). Buddhist Ethics in Western Context: The "Virtues" Approach. Journal of Buddhist Ethics. Volume 1. Read More