Julie is also probably thinking of 'telos'. Some authors here speak of 'teleofunctionalism'. The idea that items have telos, ends, and they function if they fulfil those telos. While the Greeks spoke of that, Grice, too. In _Conception of Value_, he talks of the function of a tiger to be 'to tigerise' -- and the same for each noun. This is the finality (ratio essendi). In his other book, _Aspects of Reason_, he quotes Lewis Carroll's stanza of 'cabbages and kings', 'shoes and wax'. And Grice notes that all of the items mentioned by Carroll fit Grice's idea of teleo-functionalism, even a cabbage, he suggests, is there 'to cabbage'. I never understood the logic of 'arete'. If it's ultimate virtue, why did the Greeks also have a word 'aristos' (the 'best'). It would seem that if there is something further than one can give a concept for than 'virtue', then 'virtue' is a misnomer. 'Virtue' _is_ a misnomer in all the Romance languages, that derive it from "vir", as in "virility", implicating a woman can't have it (unless she marries one, I suppose?). Cheers, JL ------- R. Henninge writes: "You're probably thinking of "aretê," which can mean the quality or excellence of a thing, and thus, for an arrow, its ability to fly true and strike through, for a pitcher its quality or talent for holding liquids, though part of that is, in a pinch, adaptable to striking (small) animals (see American films of the twentios). I mention adaptable because it appears that the noun "aretê" is derived from a verb meaning to adjust, originally in the sense of to tighten, as in clothing, or a belt, bridle and harnesses to a field animal for plowing, or in arming for battle. Homer, in the Iliad 13:800, describes the Trojans as being "tightened," drawn up in close ranks, and therefore very resistant, very strong. The word "aretê" can also be applied in a moral sense, a soul can be so composed, a mind so formed, that it is "sharp." The virtue Kant is talking about in the Critique of Practical Reason is very similar to this Greek ideal. His virtual revulsion at the inclinations that trouble human beings and make them weak, both morally and intellectually (he might even add physically), seemed to be the motor driving him in the direction of the a príori. The German word for virtue, "Tugend," has its roots in "taugen," meaning that something is usable, is fitting, suited for the job it is expected to perform. A worthless person is referred to as a "Taugenichts," a "good-for-nothing," and in that you can see how "virtue" can be related with a sense of "good," and eventually to the Good in general. The French, "arête," (here the circonflexe knows what it is doing, before it meant the long ê, êta, not the short e, epsilon [e-psilon, "pure, simple, bald e"]), is the divide, the ridge line, the roof top, and comes from Latin "arista," the beard of grain, summer--like Wednesday, hump day?--but, rather, when grain acquires its beard, its "best" (Greek "aristos," the best) part, its virtue, its quality, its special "talent," its "raison d'être," that which is eventually gleaned, the thing at its most useful, what it is "good" for. (For David Ritchie, the "business end" of a sword.) ---- Julie's query > Someone please help the swiss cheese that my brain has become. In ancient > greece thtere was a word that meant roughly "virtue" which actually meant that > something functioned according to its intended purpose -- an arrow which > flew from a bow and shot something was behaving "virtuously", while a pitcher > which was intended to pour water, if it struck the same animal and klled it, > was not. Someone please help? ------------------------------------------------------------------ To change your Lit-Ideas settings (subscribe/unsub, vacation on/off, digest on/off), visit www.andreas.com/faq-lit-ideas.html