Why is virtue the only good?

It’s fundamental that virtue is the only good for a Stoic.  There’s not a perfect proof for why virtue is the sole good.  As my philosophy professor at Drury U used to say, “you just have to bite the bullet when deciding to commit to any particular ethical theory.” People at times despair that if an idea doesn’t have a proof for it, then it’s pointless to commit to such an idea. I think with that kind of attitude, you won’t get far in life. Sometimes you believe in a position based on the best evidence and best reasons you have. I have the best reasons I can think of for why Stoic virtue is the sole good . I’d like to share those reasons. I’d like to discuss the popular modern ethical schools hedonistic utilitarianism and deontology and explain how they fail as viable ethical schools. I’ll also discuss hedonism and, specifically, Epicureanism and why hedonism and Epicureanism fail as life philosophies. In doing so, I’d like to explain why virtue by itself is worthy of pursuit. Finally, I’d like to discuss the Stoic Hierocles and his theory regarding animal and human development and how that supports Stoic virtue as the only good.

In hedonistic utilitarianism, the good is maximum pleasure of the most people. Hedonistic utilitarianism often requires decisions that we wouldn’t be comfortable making.  Utilitarianism is supposed to necessitate calculating the best decision that serves the most good for the most people. One problem emerges that it’s not plausible to know what’s the best for the most amount of people.  For example, does utilitarianism permit slavery if a few slaves are unhappy versus the happy multitude who benefit from slavery?  That’s just one sort of problem with utilitarianism out of the multitude of increasing problems. 

What about Kantian deontology?  In Kantian deontology, the good is an action that comports with the categorical imperative, a dutiful action. Immanuel Kant asserted that his moral system outlined in Metaphysics of Morals  was in congruence with our commonsense.  But is it commonsense to always be honest and to always keep a promise no matter what and when? Is it commonsense that justice must be served even if it means the whole world’s destruction? Also, there are many times in our life where it seems sensible to sacrifice the one for the many; just think of war as an example.  Also how many of us would pull the lever to save 5 lives over 1 life from a murderous Trolley in ethical Trolley dilemmas?  Probably a significant amount.

Consider hedonism. In hedonism, pleasure is the sole good. Hedonism is appealing because prima facie, we do often seek pleasure and comfort and we avoid discomfort and pain. Pleasure as the sole good seems sensible enough. However, everyone knows that one should follow pleasure and avoid pain within limits. So what are these limits?  In terms of commonsense, we constrain our pursuit of pleasure and avoidance of pain within an ethical apparatus not aimed at pure pleasure.  So then pleasure isn’t the sole source of good.  Pleasure is actually limited by a higher good than pleasure itself.  Epicurus sought to deal with the virtue and pleasure issue. In Epicureanism Ataraxia is the sole good (Ataraxia: tranquility due to total lack of pain).  The Epicurean’s ethical project was assigning virtue as one path to total lack of pain. This wasn’t successful because despite endorsing the practice of virtue, the virtue rang hollow. Epicurus believed that we should be virtuous because if we behave viciously, we’ll be troubled by the legal consequences or even if we don’t get caught we’ll fear that we will be caught later. Virtue as an instrument to tranquility doesn’t mesh with our conception of justice and courage. We should be just and fair to one another because it’s just and fair and not because we’ll be without pain. Being courageous in itself is a desirable ethical goal. Being courageous as a path to freeing oneself of pain is not courage at all. Also, no Epicurean could argue consistently that one should sacrifice one’s own life for the lives of others. How would that be a path to long-term pleasure or the complete lack of pain?

The Stoics didn’t see pain and pleasure as relevant to virtue and vice. Yes, sometimes doing what’s right will result in some pleasure and doing what’s wrong will result in pain. But pain and pleasure do not always correlate with virtue or vice. If you err and you get yourself into trouble, the Stoics would say that you should learn from your mistakes and do not regret your mistakes because regret is an unnecessary passion to have. The Stoics knew that people make mistakes throughout their life, whether attempting to live the good life or being ignorant about how to live the good life. Stoicism entails humility.  We all make mistakes, so let’s try to fix them and then move on.  No sense living with remorse.  Sometimes, we are ashamed but there is no sense in extending our grief over our prior faults.

What’s more is Stoicism allows for pleasure but regards it as neutral.  Stoicism allows for the pursuit of wealth, health, education, reputation, and pleasure and regards them as preferred although “indifferent” or ethically neutral. Stoics can pursue preferred externals so long as they don’t interfere with the pursuit of virtue.  Since Stoics can pursue externals without interfering with virtue, then Stoics might seem like regular people. Pursuing the same externals that everyone else prefers allows for Stoics to live in harmony with people around them. However, Stoics will stand out if there is an injustice and no one but them has the courage to stand against it.

Virtue is popular when people think about what virtue entails.  When people reflect on the virtue courage, they’d think that the soldier who jumps on the grenade to save the lives of other soldiers did good.  Most people would think that someone that risks their own life saving two kids from drowning is a brave person .  People have an ethical sense that corroborates virtue is the sole good.  That’s not to say that everyone has a perfect sense for what is virtuous but when people do take the time to reflect about what a good person is, they’ll think of someone behaving virtuously rather than a person who chooses what’s expedient as the right course of action.

So we know that people value courage and fairness. Couldn’t we be fooling ourselves and we only act courageous or treat others with fairness for pleasure? The Stoic Hierocles observed animals and humans and noted that all humans begin their infancy with self-love.  Eventually as people grow and develop their love expands outward from their self to their family, then later outward from their family to their community, and then finally outward from their community to all of humanity.   Hierocles also observed that animals were not merely motivated by pleasure and pain. Often animals would put themselves in harms way to protect their young. Human beings also endanger their lives for loved ones on a frequent basis. So humans aren’t purely motivated by pleasure, they’re motivated by protecting their own physical constitution in infancy and then later their own rational constitution. Humans and animals are motivated out of a concern for their own constitution and their own offspring’s constitution than they are with their own pleasure or pain. As humans learn to value their rational faculty, they can extrapolate their own love for themselves and friends outward towards all humanity. Love for one’s own rational constitution is to treat one’s reason as an end. Valuing one’s own reason means valuing wisdom, the ultimate virtue. That’s why virtue is the end.

So it’s worth biting the bullet for the axiom, “virtue is the only good.”  It’s because there’s just a smidgen to lose biting the bullet for virtue compared to the super-sacrifice of biting the bullet for utilitarianism, deontology, hedonism, and Epicureanism.

Why is virtue the only good?

It’s fundamental that virtue is the only good for a Stoic.  There’s not a perfect proof for why virtue is the sole good.  As my philosophy professor at Drury U used to say, “you just have to bite the bullet when deciding to commit to any particular ethical theory.” People at times despair that if an idea doesn’t have a proof for it, then it’s pointless to commit to such an idea. I think with that kind of attitude, you won’t get far in life. Sometimes you believe in a position based on the best evidence and best reasons you have. I have the best reasons I can think of for why Stoic virtue is the sole good . I’d like to share those reasons. I’d like to discuss the popular modern ethical schools hedonistic utilitarianism and deontology and explain how they fail as viable ethical schools. I’ll also discuss hedonism and, specifically, Epicureanism and why hedonism and Epicureanism fail as life philosophies. In doing so, I’d like to explain why virtue by itself is worthy of pursuit. Finally, I’d like to discuss the Stoic Hierocles and his theory regarding animal and human development and how that supports Stoic virtue as the only good.

In hedonistic utilitarianism, the good is maximum pleasure of the most people. Hedonistic utilitarianism often requires decisions that we wouldn’t be comfortable making.  Utilitarianism is supposed to necessitate calculating the best decision that serves the most good for the most people. One problem emerges that it’s not plausible to know what’s the best for the most amount of people.  For example, does utilitarianism permit slavery if a few slaves are unhappy versus the happy multitude who benefit from slavery?  That’s just one sort of problem with utilitarianism out of the multitude of increasing problems. 

What about Kantian deontology?  In Kantian deontology, the good is an action that comports with the categorical imperative, a dutiful action. Immanuel Kant asserted that his moral system outlined in Metaphysics of Morals  was in congruence with our commonsense.  But is it commonsense to always be honest and to always keep a promise no matter what and when? Is it commonsense that justice must be served even if it means the whole world’s destruction? Also, there are many times in our life where it seems sensible to sacrifice the one for the many; just think of war as an example.  Also how many of us would pull the lever to save 5 lives over 1 life from a murderous Trolley in ethical Trolley dilemmas?  Probably a significant amount.

Consider hedonism. In hedonism, pleasure is the sole good. Hedonism is appealing because prima facie, we do often seek pleasure and comfort and we avoid discomfort and pain. Pleasure as the sole good seems sensible enough. However, everyone knows that one should follow pleasure and avoid pain within limits. So what are these limits?  In terms of commonsense, we constrain our pursuit of pleasure and avoidance of pain within an ethical apparatus not aimed at pure pleasure.  So then pleasure isn’t the sole source of good.  Pleasure is actually limited by a higher good than pleasure itself.  Epicurus sought to deal with the virtue and pleasure issue. In Epicureanism Ataraxia is the sole good (Ataraxia: tranquility due to total lack of pain).  The Epicurean’s ethical project was assigning virtue as one path to total lack of pain. This wasn’t successful because despite endorsing the practice of virtue, the virtue rang hollow. Epicurus believed that we should be virtuous because if we behave viciously, we’ll be troubled by the legal consequences or even if we don’t get caught we’ll fear that we will be caught later. Virtue as an instrument to tranquility doesn’t mesh with our conception of justice and courage. We should be just and fair to one another because it’s just and fair and not because we’ll be without pain. Being courageous in itself is a desirable ethical goal. Being courageous as a path to freeing oneself of pain is not courage at all. Also, no Epicurean could argue consistently that one should sacrifice one’s own life for the lives of others. How would that be a path to long-term pleasure or the complete lack of pain?

The Stoics didn’t see pain and pleasure as relevant to virtue and vice. Yes, sometimes doing what’s right will result in some pleasure and doing what’s wrong will result in pain. But pain and pleasure do not always correlate with virtue or vice. If you err and you get yourself into trouble, the Stoics would say that you should learn from your mistakes and do not regret your mistakes because regret is an unnecessary passion to have. The Stoics knew that people make mistakes throughout their life, whether attempting to live the good life or being ignorant about how to live the good life. Stoicism entails humility.  We all make mistakes, so let’s try to fix them and then move on.  No sense living with remorse.  Sometimes, we are ashamed but there is no sense in extending our grief over our prior faults.

What’s more is Stoicism allows for pleasure but regards it as neutral.  Stoicism allows for the pursuit of wealth, health, education, reputation, and pleasure and regards them as preferred although “indifferent” or ethically neutral. Stoics can pursue preferred externals so long as they don’t interfere with the pursuit of virtue.  Since Stoics can pursue externals without interfering with virtue, then Stoics might seem like regular people. Pursuing the same externals that everyone else prefers allows for Stoics to live in harmony with people around them. However, Stoics will stand out if there is an injustice and no one but them has the courage to stand against it.

Virtue is popular when people think about what virtue entails.  When people reflect on the virtue courage, they’d think that the soldier who jumps on the grenade to save the lives of other soldiers did good.  Most people would think that someone that risks their own life saving two kids from drowning is a brave person .  People have an ethical sense that corroborates virtue is the sole good.  That’s not to say that everyone has a perfect sense for what is virtuous but when people do take the time to reflect about what a good person is, they’ll think of someone behaving virtuously rather than a person who chooses what’s expedient as the right course of action.

So we know that people value courage and fairness. Couldn’t we be fooling ourselves and we only act courageous or treat others with fairness for pleasure? The Stoic Hierocles observed animals and humans and noted that all humans begin their infancy with self-love.  Eventually as people grow and develop their love expands outward from their self to their family, then later outward from their family to their community, and then finally outward from their community to all of humanity.   Hierocles also observed that animals were not merely motivated by pleasure and pain. Often animals would put themselves in harms way to protect their young. Human beings also endanger their lives for loved ones on a frequent basis. So humans aren’t purely motivated by pleasure, they’re motivated by protecting their own physical constitution in infancy and then later their own rational constitution. Humans and animals are motivated out of a concern for their own constitution and their own offspring’s constitution than they are with their own pleasure or pain. As humans learn to value their rational faculty, they can extrapolate their own love for themselves and friends outward towards all humanity. Love for one’s own rational constitution is to treat one’s reason as an end. Valuing one’s own reason means valuing wisdom, the ultimate virtue. That’s why virtue is the end.

So it’s worth biting the bullet for the axiom, “virtue is the only good.”  It’s because there’s just a smidgen to lose biting the bullet for virtue compared to the super-sacrifice of biting the bullet for utilitarianism, deontology, hedonism, and Epicureanism.

Stoicism and Lab Grown Meat

I’ve posted enough vegan/vegetarian topics in the Stoicism Group (Stoic Philosophy) hosted by Donald Robertson on Facebook to know the answer to the vegan/vegetarian question.  I think I should be at least a vegetarian because of the bad conditions in factory farms.  Factory farms are bad for the workers, bad for the environment, and bad for animals we consume.  Is it anyone’s guess why they wouldn’t allow you to freely film what goes on in factory farms?  Usually people have to go undercover to film anything and what they discover is not for the faint of heart.

I described the question of whether Hierocles’s Circles applied to animals in order to establish whether Stoics should consume animals or not or whether it was acceptable to harm the environment.  But the problem is even if we don’t care about animals or the environment the way we care about other humans, we still have to prefer a good environment because if we harm the environment, then it will harm the human species, which we care about and should care about.  The Guardian wrote a story on this not too long ago here.

But what if we had Lab-Grown Meat?  Accroding to this article in the Atlantic, it will be so much better for the environment, less of a carbon footprint even, will be less costly in the long run, and have less incidents of food-poisoning.  So if world agriculture will have to feed 9 billion people by 2050, it will be extremely preferable to use lab-grown meat.  So if it means the survival of the human species, then lab-grown meat might be a necessary way of consuming meat soon.  As my high school civics teachers used to say, “we won’t kill the planet but the planet will probably kill us.”  So we have to care about the planet as a means to caring about ourselves.

What would the ancient Stoics think?  They’d probably be fine with lab-grown meat.  Especially since harvesting the meat wouldn’t require slaughter of animals that were sentient to begin with.  Since it could be mass produced in the future and be more efficiently produced and less expensive to produce than raising animals on a factory farm, it will be even cheaper.  The Stoics were cheap; they were willing to eat anything less costly and less extravagant than what the market produced in order to keep their desires in check.

So from a Stoic perspective, lab-grown meat is a win-win-win.  It’s a win for the animals, win for the environment, and, finally, a win for the humans.

steak meat raw herbs
Photo by mali maeder on Pexels.com

Do you need to be vegan in this day and age to be a proper Stoic?

That’s a good question I’m not sure I know the answer to.  Factory farms are not exactly the best things we can do to our animals meant for consumption.  Europe has managed to make a lot of laws forbidding mistreatment of animals meant for consumption.  The United States actually doesn’t use laws as much but corporate pressure from places like McDonalds is changing the way we treat animals here in the US.  A lot of corporations that sell meat for consumption in the US are going free range with a lot of their meat so the point of making laws might be moot soon.

Some of the ancient Stoics were vegetarians or dabbled in it.  In the ancient Greco-Roman days meat was considered a luxury item so to live a simple life meant give up meat.  Ancient Stoics weren’t ethical vegans or vegetarians except for the sense that they were trying to live more moderately.  They weren’t concerned with maximizing pleasure or reducing suffering of animals per se.  Of course, ancient Stoics didn’t have factory farms to contend with.  Back then everything was free range.  Well, definitely more free range than now.

So should you, a Stoic, be an ethical vegetarian/vegan these days?  I guess it depends on where you think how far out Hierocles’s Concentric Circles go.  If you think they expand out to only to humanity, then the answer is no, you don’t need to be an ethical vegetarian/vegan.  If you think they do expand out to animals and the environment, then maybe you should be looking to become a vegetarian/vegan.

Personally, I’m just kind of a fence-sitter on the issue who hasn’t really made up his mind.  Maybe it’s why I’m not a Sage.  🙂

agriculture animal animal photography blur
Photo by Matthias Zomer on Pexels.com

Stoicism and David Hume

David Hume held the belief that ethics couldn’t be derived from reason but only from sentiment.  Basically, morality is founded on non-rational emotional responses to experience.  Hume thought of reason like a dog tied to a cart going wherever passion/desire would take it and doing so quite willingly.

Stoicism’s views are similar to Hume’s in the early stages of human development; for example, young children are motivated by the sentiment of self-love.  However, when humans grow older they develop bonding relationships with people around them and eventually their rational faculties develop and they extend their self-love to love of others.  First they develop love for their family, then their friends, then their community, then eventually for humanity.

The difference between Hume and the Stoics is that the Stoics believe that as you mature, you’ll eventually overcome sentimental morality.  How does this come about?  Well, it has to do with taking a look in the mirror and getting to know ourselves.  Once we know ourselves we realize that our emotions are inflamed or defused by our cognitive/rational beliefs about the world.

Hume would say that our moral judgment comes from emotions/desires that are essentially beyond our control.  But the Stoics believed that our emotions/desires were based on rational judgments that are within our control.  In fact, the Stoics were clever enough to distinguish proto-passions from passions.  Proto-passions are the knee-jerk feelings you get instantly from stimuli but passions come about from how you reflectively/actively decide to feel about the initial stimuli in the long-run.

Stoicism is actually quite radical because it essentially says that all of your desires or aversions to the external events or things in the world are based on cognitive/rational values you hold about those events or things.  If you strongly desire ice cream, it’s because you believe ice cream to be good.  If you hate ice cream, it’s because you believe ice cream to be bad.  The Stoics were quite clever in how they dealt with desires/aversions because they replaced desires/aversions with preferences or dis-preferences because we should view the externals in our life as indifferent in light of our rational/cognitive moral judgment.  The only true thing we should desire is virtue which is the true good, so everything else external is indifferent.

So Stoicism agrees with Hume in the early development of human beings but as reason develops in human beings, it grows and contributes more to passion than passion contributes to it.  Stoicism, as a philosophy, amazingly kicks reason into high gear and allows us to really hone in on our passions, whether negative or positive, and learn how to manipulate them with reason.  It’s not that reason is abstract/universal in a Kantian sense, reason is actually very concrete/contextual and interacts very strongly with the passions/desires and every value-laden belief we hold.

Hume is good for helping us think about our sentiments such that we wonder if our reason is more based on sentiments than our sentiments are based on reason.  However, the Stoics are essentially right that reason prevails in our life.   Well, reason prevails in our life if we allow ourselves to mature.

Painting of David Hume.jpg
David Hume