Ethics

What is a good life? Not a pleasant life, nor a life successful in the eyes of others, but a life truly fulfilled, worthy of what we are. Aristotle’s answer to that question, set out in the Nicomachean Ethics, is among the most influential in history — and, after centuries of relative eclipse before the moralities of duty and of consequence-calculation, it has returned to the center of contemporary philosophical debate under the name “virtue ethics.” This article traces the core of that ethics: eudaimonia as the final end, virtue as habit and as a mean, practical wisdom, and friendship. For Aristotle’s metaphysics, see the article on substance; for his theory of justice, the article on justice. ...

Imagine that all of Western philosophy, from Parmenides to Heidegger, had committed the same fundamental gesture: reducing what is different to what is identical, absorbing the strange into the familiar, converting the Other into an object of my knowledge. This is the charge that runs through the work of Emmanuel Lévinas (1906–1995). Against a tradition that made the question of being its supreme concern, Lévinas asserts something apparently simple and radically subversive: prior to ontology there is ethics. Before I understand the world, I am already bound by a face that looks at me and says “thou shalt not kill.” ...

The Problem Suppose every thought you have, every decision you make, every movement of your body is the necessary result of prior brain states — which in turn result from prior physical states, in a chain stretching back to the Big Bang. If that is true, in what sense are you free to do otherwise than you do? And if you are not free, how can you be held morally responsible for your actions? ...

There is a philosopher who, writing in Latin in a small house in The Hague in the seventeenth century, formulated one of the most radical worldviews Western philosophy has ever produced — and did so in the unlikely form of a treatise of geometry. That philosopher is Baruch (Bento) Spinoza (1632–1677), and the treatise is the Ethics demonstrated in geometrical order, published posthumously in the year of his death. In a little over two hundred pages, organized into definitions, axioms, propositions, and demonstrations, Spinoza proposes simultaneously a metaphysics of the absolute, a theory of human affects, a psychology of knowledge, and an ethics of freedom. His influence runs across three centuries — Lessing, Goethe, Hegel, Marx, Nietzsche, Deleuze, Antonio Damasio — and his name still functions, in the history of philosophy, as a cipher for an intellectual decision: thinking God, nature, and the human being as expressions of a single reality. ...

There are three names that every history of Western philosophy is bound to utter in this order: Socrates, Plato and Aristotle. The sequence is not arbitrary. It is a chain of direct transmission — Socrates was Plato’s teacher; Plato was Aristotle’s teacher — which, in little more than a century, turned Athens into the centre of rational thought in the ancient world and fixed the problems, the methods and the vocabulary that philosophy would use for the next two thousand years. ...

Among all the philosophical schools of Antiquity, none exercised so prolonged and so diverse an influence as Stoicism. Founded in Athens around 300 BCE by Zeno of Citium, Stoicism spanned five centuries, shaped Roman law, infiltrated early Christianity, and resurfaced powerfully in the Renaissance, the Enlightenment, and — more recently — in cognitive-behavioral therapy and philosophical self-help movements. The reason for this longevity is simple: Stoicism offers a coherent and practicable answer to the most urgent question of human existence — how to live well in a world we do not control. ...

Introduction: What Is Autonomy? Few philosophical concepts span as many domains — moral, political, existential, legal, medical — as autonomy. The word derives from the Greek autós (self) and nómos (law, rule): to govern oneself, to give oneself one’s own law. In ancient Greece, the term originally designated the condition of póleis that governed themselves by their own laws, free from subjection to a foreign power. An autonomous city was one that exercised sovereignty over its internal organization. ...

Few philosophical distinctions are as revealing as the one the Greeks drew between bíos (βίος) and zoé (ζωή). The first designates qualified life — the way someone chooses to live, the ethical and political profile of an existence; the second indicates the bare fact of being alive, the biological life shared by all animate beings. This seemingly terminological difference carries one of philosophy’s deepest questions: what does it mean to live well? ...

Of all the answers that philosophy has offered to the question “what is the good?”, few have been as intuitive — or as widely misunderstood — as that of hedonism: pleasure is the supreme good. In everyday usage the word conjures images of excess and indulgence, Roman banquets and moral abandon. But philosophical hedonism is something else entirely: a millennia-old ethical tradition that begins with Aristippus of Cyrene in the fifth century BCE, reaches its most refined form in Epicurus, and re-emerges in modernity as the cornerstone of Bentham’s and Mill’s utilitarianism. ...

Abelardo (Peter Abelard) The most brilliant and controversial intellectual of the 12th century. Also famous for his tragic love affair with Heloise (castrated by order of her uncle). He proposed conceptualism in the dispute over universals and introduced dialectical reason into theology. “I understand in order to believe” — reason must examine before accepting by faith (an inversion of Anselm of Canterbury). Key Concepts Conceptualism (universalia post rem): universals are abstract concepts in the mind, neither real things separate from particulars (Plato) nor mere names (Roscellinus) Sic et Non: dialectical method — 158 theological questions answered with contradictory authorities; reason must resolve the contradiction Morality of intention: the act is neutral; good/evil resides in conscious intention Distinction: understanding (reason + faith) vs. comprehension (exclusive gift of God) Influenced by Anselm of Canterbury (criticizes exaggerated realism) Boethius — Aristotelian logic Influenced Thomas Aquinas — scholastic method of questions and solutions; ethics of intention Modern ethics of conscience and intention Works Sic et Non; Ethics or Know Thyself; Story of My Misfortunes (Historia Calamitatum). ...

Adam Smith Scottish moral philosopher and economist, considered the father of modern political economy. A central figure of the Scottish Enlightenment and close friend of Hume. His work combines sentiment-based ethics with market theory. Key Concepts Invisible hand: individuals’ self-interest, channeled through the market, generates collective benefit without central planning — a metaphor for the spontaneous order of the price system Division of labor: specialization of tasks multiplies productivity; the classic example of the pin factory Labor theory of value: the value of commodities ultimately derives from the labor embodied in their production Moral sympathy: the foundation of ethics — the capacity to put oneself in another’s position and evaluate actions from the perspective of an “impartial spectator” Impartial spectator: an imaginary figure representing balanced moral judgment, detached from self-interest Critique of mercantilism: a nation’s wealth is not the accumulation of precious metals, but its productive capacity and free exchange Free market and laissez-faire: defense of competition and criticism of monopolies, corporate privileges, and arbitrary state interventions Influenced by Hume — moral sentimentalism and skepticism about state intervention Francis Hutcheson — ethics of moral sense (his professor at Glasgow) Locke and Montesquieu — liberal political theories Mandeville — paradox of private vices / public benefits Influenced Ricardo and Mill — classical economics Marx — inherited (and critiqued) the labor theory of value Bentham — utilitarianism and calculation of collective well-being Modern economic liberalism and neoliberalism (Hayek, Friedman) Works The Theory of Moral Sentiments (1759); The Wealth of Nations (1776). ...

Alasdair MacIntyre Alasdair MacIntyre (1929–2025) was a Scottish-American moral philosopher, the author of one of the most influential works of twentieth-century moral philosophy, After Virtue (1981). His intellectual career was marked by a long pilgrimage: he set out from Marxism in his youth, passed through several positions, and ultimately converted to Catholicism and to Aristotelian Thomism in his maturity. He died in May 2025. MacIntyre diagnosed modern moral language as being in a state of grave disorder — composed of decontextualised fragments of traditions that have been lost — and argued that the “Enlightenment project” of providing an autonomous rational justification for morality had failed, clearing the way for emotivism. His proposal was the recovery of a virtue ethics of Aristotelian-Thomist roots, anchored in communal life and in traditions of enquiry. ...

Aristotle Born in Stagira, in Macedonia, around 384 BCE, the son of Nicomachus — physician to the Macedonian court — Aristotle entered Plato’s Academy at the age of seventeen, where he remained for some twenty years, until his master’s death. He later tutored Alexander the Great and, in 335 BCE, founded the Lyceum in Athens, a school whose members became known as Peripatetics (from their habit of discussing while walking). With Alexander’s death and the wave of anti-Macedonian feeling, he left Athens in 323 BCE — so that the city, according to ancient tradition, “might not sin twice against philosophy” — and died the following year in Chalcis. The body of texts we have inherited from him is the largest and most systematic of antiquity, spanning logic, physics, biology, psychology, metaphysics, ethics, politics, rhetoric, and poetics. ...

Arthur Schopenhauer Born in Danzig in 1788, into a wealthy merchant family, Arthur Schopenhauer was able to devote himself to philosophy with financial independence. He earned his doctorate with On the Fourfold Root of the Principle of Sufficient Reason (1813) and at thirty published his major work, The World as Will and Representation (1818) — which, however, was almost entirely ignored for decades. Hostile to the then-dominant Hegel, he even scheduled his lectures at the same hour as his rival’s in Berlin, to no audience. Recognition came only at the end of his life, in the 1850s. He was also the first major Western philosopher to engage seriously with Indian thought (the Upanishads and Buddhism). ...

Baruch Spinoza (Benedict of Spinoza) Born in Amsterdam in 1632, into a family of Sephardic Jews of Portuguese origin who had fled the Inquisition, Baruch Spinoza received a rabbinic education, but his ideas soon put him on a collision course with the community: in 1656 he was subjected to a herem (excommunication) of rare severity. He declined chairs and honors to preserve his independence of thought and supported himself humbly by grinding optical lenses. He died young, in 1677, and his principal works — among them the Ethics — were published only after his death. He is regarded as the most radical of the seventeenth-century rationalists. ...

Bernard Williams Bernard Williams was one of the most important British moral philosophers of the twentieth century and one of the most penetrating critics of the ambition to ground ethics in a single, impersonal theoretical system. He taught at Cambridge, Berkeley, and Oxford. Against both utilitarianism and Kantianism, Williams insisted on the irreducible complexity of moral life, on the importance of the first-person perspective, of personal commitments and emotions, and on the inability of grand theories to capture everything that matters ethically. His writing combines classical learning, psychological sensitivity, and an elegant distrust of philosophical oversimplification. ...

Buddha Note on sources and dating: The dates of Siddhārtha Gautama (also called Śākyamuni, “the sage of the Śākya clan”) are a matter of scholarly controversy. The traditional chronology places him at c. 563–483 BCE, but revised research of recent decades favours a “short chronology,” locating his death around 400 BCE (an approximate lifespan of c. 480–400 BCE). Equally important: the Buddha’s teachings were transmitted orally for generations and were only set down in writing centuries later, above all in the Pāli Canon (Tipiṭaka, Sanskrit Tripiṭaka). These texts are therefore not writings of the Buddha himself but later records of the monastic community, and reconstructing what he historically taught is a delicate philological task. ...

Chrysippus of Soli (c. 280–c. 207 BCE) was the third scholarch (head) of the Stoic school in Athens and is considered, alongside Zeno of Citium, the second founder of Stoicism. While Zeno founded the school and established its fundamental theses, it was Chrysippus who systematically elaborated Stoic logic, physics, and ethics, producing a monumental body of work that ancient tradition estimated at over 700 titles — almost all now lost. What we know of his thought comes from secondary sources: Diogenes Laërtius, Plutarch, Cicero, Sextus Empiricus, and Epictetus. ...

Confucius (Chinese: Kǒngzǐ 孔子, “Master Kong”; Jesuit Latinisation: Confucius) was born in the state of Lu (present-day Shandong province, China) in 551 BCE and died in 479 BCE. He was a teacher, public official, and moral reformer who, after a life of frustrated political efforts, devoted himself to teaching and to the study of the ancient Chinese classics. His thought is known principally through the Lunyu (Analects 論語), a compilation of sayings and dialogues made by his disciples and the later tradition — the historicity of individual passages is a matter of debate among specialists. ...

David Hume A central figure of the Scottish Enlightenment, David Hume was born in Edinburgh in 1711. While still very young he published his Treatise of Human Nature (1739–40), a work that, in his own words, “fell dead-born from the press” and would be recognized only much later. His reputation as a skeptic in matters of religion cost him the university chairs he sought; he made his living as a librarian, a diplomatic secretary, and above all as a highly successful essayist and historian. A man of serene and amiable temperament — “le bon David” — he died in 1776, facing death with the tranquility of a sage. ...