Ethics: The Drama of the Moral Life

Piotr Jaroszynski's little book is an excellent primer of classical ethical theory, and as such makes a great text for introductory coursework. It is a serious and sober book on a serious and sober subject. It is not for "dumbing down" ---there are no illustrations, comics, pop-up factoids. Just solid thinking about actions, intentions, consequences. It is difficult to find a work which presents an 'authentic' delivery of Aristotelian and Thomistic-Aristotelian ethical theory in a straightforward and graspable manner. I recommend this book without reservation. Jaroszynski's text Ethics: The Drama of the Moral Life presents a theory of ethics for beginners based upon Classical Ethical Theory, i.e., The ethical theory which culminates and synthesizes the ethical theories of Ancient Greece and Rome (Socrates, Plato, Aristotle, Seneca, Epictetus and Cicero), Christian Europe (esp. St. Augustine and St. Thomas Aquinas). Jaroszynski's ethical theory borrows the most from Aristotle (and Aquinas who based his ethics upon Aristotle). Jaroszynski offers a novel theory of ethical virtue which he calls `areteology'. In chapter one, the end and the object of human acts are discussed: following Aristotle's definition from the Nicomachean Ethics that the `good' is that toward which all things aim. The greek term for `end' as well as `good' is `telos'. Jaroszynski bases his discussion of the goods in terms of a metaphysical theory which states that `evil is a lack or a privation of being'---this theory was promoted by St. Augustine. In other words, of all the things that exist and have being, none of them are "evil". What makes something morally evil is the manner in which the human decision coheres with conscience (see p. 39). Here is a helpful distinction: the metaphysical level vs. the moral level. On the metaphysical level evil does not exist, but on the moral level evil does exist in terms of interior actions of the ethical agent. There is a way of seeing man's place in the universe in a hierarchy of good(s). J. unfolds this theory on the top of p.7 and on p.25 (bottom two paragraphs). On p.5, J. tells us that "...evil or lack cannot be a motive or desire." On p.8 if we make a goal or an object of a lesser good on the hierarchy of good, we choose "an illusory good." Next, in chapter 2, J. outlines man's place in the universe, which is based upon Aristotle's view of the soul (psychology). After a discussion of substances and accidents on p.11, J. indicates that the human being is composed of mineral, vegetative, and animal parts, but also contains a distinctly human soul, which is immaterial. There is an eloquent summary on p.23 (middle paragraph). This view of man's place in the universe is called a `philosophical anthropology'. In brief Aristotle defines man as a biped (two-legged) animal with logos. `Logos' is one of the most powerful terms in philosophical and theological use. Man's proper use of logos makes man to be authentically human, fail

Matt Anderson's and Peter Jaroszynski's book THE DRAMA OF ETHICS is a book you will read and share. Ethics is the art and science of living well. Ethics gives us tools for finding the purpose of life, and applying it in action. It is the ultimate know-how. All other kinds of know-how are for small groups of people. The dentist knows how to use his drills, the policeman knows how to use his gun, the lawyer knows how to make a case stronger or weaker. Ethics is different. Every single one of us must develop the skill to live a good an upright life. We must have the intellectual tools to reason our way through moral dilemnas, instead of relying always on others to tell us what is right or wrong.The authors show how true ethics is not based on some abstract and distant set of ideas, but it must be rooted in reality. Everything we do has a purpose, and ethics helps us find the ultimate purpose as our guide. Sometimes in our society we are so enchanted by the technical sweetness of what we are doing, we forget the moral implications of our actions. The authors follow the lines of the Lublin School of Philosophy, which strongly teaches that the good and happiness of real human beings is more important than any technological, economic, or political goals. The present Pope, John Paul II, was a teacher at the Catholic University of Lublin, and strongly influenced the shape of this philosophy. The authors are also deeply rooted in more than two thousand years of philosophical tradition, but they also have the gift of presenting the best of this tradition in a way that everyone can understand.The authors discuss sex, politics, and religion. They treat these matters with great care and diligence. They do not focus on what is in the news today, because that will be forgotten, but deal with general principles of public morality, war and peace, and the role of religion in public life. This book will still be timely and fresh centuries from now.The book presents the lost teaching of the four cardinal virtues: prudence, justice, fortitude, and temperance. These are the habits of a man or woman who knows how to be effective in living well and doing what is right. They teach us about the virtues using many examples from history and literature. At a time when so many people say that values are relative, the four cardinal virtues are found in all cultures and societies as ideals of what it means to be good.This book may be read in a couple of afternoons, but it is also well suited as a teaching tool. There are study questions following each chapter. An earlier version of this book was approved for use in the high schools of Poland where it has gone through several editions. This version is very well suited to the needs of American educators. It is very concise and easy to read for people of all ages, but the seasoned philosopher will also find much food for thought. It is specially recommended for use in schools, and for parents who would like to take an active part i