Function, Intuition and Ends in Aristotle's Ethics

Majithia, Roopen

doi:10.1007/s10677-006-9015-9

Cited by 3 publications

(2 citation statements)

References 6 publications

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“…Additionally, when decisions are made using deliberation, the selection of information on which to deliberate is done intuitively. 30 This perspective can be applied within the recruitment of AFL players as the ideal qualities of the AFL player can change over time with shifting trends and perspectives. 31 We therefore hypothesised that intuition within the decision-making process may play a greater role for those recruiters with greater experience.…”

Section: Introductionmentioning

confidence: 99%

Exploring the skill of recruiting in the Australian Football League

MacMahon

Bailey

Croser³

et al. 2018

International Journal of Sports Science & Coaching

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The present study was designed to explore the skill of recruiting in the professional Australian Football League, with a particular interest in the approach to decision making and information processing. The research design utilised semi-structured interviews and a survey instrument. A total of 12 participants comprised of 11 active head recruiters representing 11 Australian Football League Clubs, and one former expert Australian Football League recruiter undertook semi-structured, in-depth interviews to provide insight into recruitment decision making. Additionally, all participants completed a survey determining preferences for intuitive and deliberative decision-making styles. A model created represents the identification of four influential factors in the recruitment approach including (a) recruiter background; (b) recruiter attributes; (c) recruiter understanding of team needs and (d) recruiter-coach relationship. In particular, recruiters revealed that the style of decision making they use is influenced by the relationship with the head coach. Recruiting as a stand-alone position is not well understood. This work shows that both intuition and deliberation are used, the extent to which appears to be influenced by the recruiter-coach relationship. This work offers a strong base to further explore recruiting and talent identification in professional sport, and, particularly, how relationships influence decision style and performance.

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Section: Introductionmentioning

confidence: 99%

Exploring the skill of recruiting in the Australian Football League

MacMahon

Bailey

Croser³

et al. 2018

International Journal of Sports Science & Coaching

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show abstract

“…We cannot but aim at happiness whatever we imagine it to be, because our function is to reason and reason tells us that happiness is the most excellent of ends, and that it is possible to attain. As such, happiness is "the activity of a good soul" alone [16][17][18][19][20]. And while available to all, it is not achievable by all but only those who make themselves worthy of it.…”

Section: The Ethical Virtues As An Absolute Necessity For the Attainm...mentioning

confidence: 99%

Untitled

2023

AAOA

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According to Aristotle, "all things aim" at some good and humans are no exception. We, however, recognize an ultimate or "chief good" which we pursue for its own sake, and for whose sake, we seek and do everything else. Aristotle calls this good eudaimonia or happiness and defines it as an "activity of the soul in accordance with excellence" or arete. That philosophers agree on, but there is no consensus as to what Aristotle's idea of eudaimonia refers to. The two competing interpretations are, that he identifies happiness with "good life" or "faring well", or that happiness for him is the sole activity of contemplation. The controversy is inspired among other things, by Aristotle's treatments of eudaimonia in Book I and Book X of Nicomachean Ethics (NE). The proponents of happiness as living well argue that since humans engage in various activities and pursuits throughout their lives, and Aristotle devotes the better part of NE to discussions about the ethical and intellectual virtues, what lives are good, kinds of actions, etc., happiness must be an inclusive goal referring to nested or related in some way pursuits and engagements. They object to the notion of eudaimonia as the single activity of contemplation arguing that the idea allows no role for the ethical virtues rendering them irrelevant and identifying Aristotle's ethics as amoral at best and possibly immoral. These philosophers argue further that contemplation as outlined by Aristotle is a useless activity and given Aristotle's view that nature does nothing in vain, such an activity questions even the need for contemplation. Regrettably, the proponents of happiness as an activity of contemplation, only defend the idea by attempting to accommodate the various pursuits humans engage in throughout their lives within a notion of eudaimonia as a single overarching goal and in the end, alter the definition of happiness Aristotle intends or forthright reject it even if unwittingly.

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Wish, Motivation and the Human Good in Aristotle

Grönroos

2015

Phronesis

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Aristotle's invokes a specifically human desire, namely wish (boulēsis), to provide a teleological explanation of the pursuit of the specifically human good in terms of virtuous activity. Wish is a basic, unreasoned desire which, independently of other desires, or evaluative attitudes, motivates the pursuit of the human good. Even a person, who pursues what she mistakenly believes to be good, is motivated by wish for what in fact is good, although she is oblivious of it. KeywordsAristotle; wish; motivation; teleology; human good; representation IntroductionA striking feature of Aristotle's psychology is the assumption of a specifically human desire, namely wish (βούλησις). But there is little agreement on the nature, and function, of wish, and even on its most basic characteristics. For instance, despite fairly straightforward evidence for the view that wish is located in the rational part of the soul (DA 3.9, 432b5-6; Top. 4.5, 126a13), there is significant dissent.1 Moreover, no one questions that wish is a desire for the good (τἀγαθόν), but what notion of the good Aristotle has in mind is contested. 2 These disagreements are no wonder, since Aristotle is not particularly explicit about wish, and the evidence is scattered in the corpus. Therefore, with some important exceptions, wish is treated on the sidelines of discussions of Aristotle's psychology, philosophy of action, and ethics. I shall argue that wish is invoked in order to provide a teleological explanation of the pursuit of the specifically human end, which fulfils human nature. 4 The idea is that wish is a basic desire which, independently of other desires, or evaluative attitudes, motivates pursuit of what is good for human beings specifically. Wish is, by nature (φύσει), for what is good for human beings (EE 2.10, 1227a28-9). The human good, again, is virtuous activity, which manifests human rational nature, and which is an independent value in the sense that it is not reducible to, or derivable from, objects of other kinds of desire.Although located in the rational part of the soul, wish motivates not only the exercises of the two intellectual virtues, namely theoretical understanding (σοφία) and practical wisdom shall argue, the ultimate motivation to pursue exercises of character virtue is the rational part's desire for the human good.

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Function, Intuition and Ends in Aristotle's Ethics

Cited by 3 publications

References 6 publications

Exploring the skill of recruiting in the Australian Football League

Exploring the skill of recruiting in the Australian Football League

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Wish, Motivation and the Human Good in Aristotle

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