Temperance; "Allows us to be masters of our pleasure instead of becoming its slaves"(Comte-Sponville, pg 39).
Simply put, temperance is the difference between wanting to eat that last piece of delectable, scrumptious, glorious chocolate, and NEEDING to devour it. If you are not partial to chocolate, insert your delight of choice in it's place. I think some passion is necessary for researchers to be fully engaged in their work, and temperance is what keeps everything in balance. Do you think temperance can be used in research? Is it as prominent or important as the other virtues discussed? Where/how is it used?
"The intemperate person is like a slave, all the more subjugated in that his master--the monkey on his back--is with him wherever he goes. He is the prisoner of his body, of his desires or habits, of their strength or weakness." (39) Kartik, from the Lab, needs a little more temperance in his life. Temperance is the ability to balance our desires and habits and have control over them, rather than allowing them to control us. Kartik, in the Lab, was controlled by his habit of work. He was consumed to the point that his family was suffering as a result. Though research and work are without a doubt important, we must learn to focus on the MOST important things in life, and add the more time consuming and entertaining aspects of life as time allows. For as Comte-Sponville questions, "What could the person for whom life is sufficient possibly lack?" (42)
It is easy to let circumstances and desires overwhelm you. I myself do this frequently and am bogged down by the stresses and desires of life. I have been trying to work on temperance and learning to focus, rather, on the important things in life for me: faith in God, family, friends, and relationships. For in the end, what will we take with us but these?
Temperance is often overlooked, but I believe it is an incredibly important virtue in striving to live a truly balanced and ethical life. Temperance, like all of the other virtues, is definitely something to work at in order to be a well-put-together individual, and as Spinoza states, is "an affirmation especially of the power of the mind over the irrational impulses of our affects or appetites." (43) Be powerful. Be in control. Be temperate.
Thomas Merton said, "When amibition ends, happiness begins" (brainyquote.com). I see temperance in a similar light. That last piece of delectable, scrumptious, glorious chocolate is rather tempting, and if I have the time and energy to eat it, temperance will not stop me. In fact, temperance would invite me to enjoy that last piece as much as I possibly can. I did not have an ambition for that chocolate, I had an opportunity for it, I was hungry and had not eaten a dessert for a while. An opportunity is simply a situation that still allows me to make a free choice based on the circumstances, but if eating chocolate is my ambition, I am feeling compelled to eat it. In order for my happiness, my nature as a person to complete, I must have it. With ambition, I have convinced myself that I will not be happy unless I eat it.
This is why intemperance makes us a slave to passion and also makes us dependent in other aspects of our lives. Our passions become a piece of us, and that is a good thing sometimes, for it allows us to work hard at them until the very end, but we need to be able to be able to separate that desire from us whenever we need to. Temperance is used in accordance with our passions, so that we can stop when a more presseing matter interrupts us, and it tells us when we are done with our passion need to move on to something else. Because temperance allows us to separate ourselves from our passions, it can form a habit of individual confidence. I am complete the way that I am.
In a way, temperance could be like politeness for prudence. The most foundational temptations in the world, even for children, are hunger and thirst and attention. Being able to walk away from those things early in life when it becomes dangerous can carry over later in life to being able to walk away from dangerous peer pressure and dangerous cultural pressures. However, temperance also encourages enjoying and exploring the world. Temperance practiced early in life might also encourage one to become an independent thinker and a curious learner. This is why temperance is important. It can be practiced very early on in life through just recognizing one's own limits - my stomach cannot take three cookies, but one can realize he or she can enjoy one just as much as three. This simple decision can lead to healthy habits and a confident mindset that allows one to enjoy life, balance one's many priorities, and avoid dangerous external pressures. Temperance leads to other virtues.
In research, temperance is also important. Aaron Hutchinson needed to learn some temperance. He is ambitious with his passions. He is already established in the field, in charge of a lab, and still he wants to achieve more in spite of his wife, children, and physical health. He described that science used to make him happy, he saw it as an art form. But now, he seems as if he no longer wants all these pressures, but he accepts it as part of his job. Temperance would say that he does need to work hard, but in truth, the lab will still be there when he gets back from a break.
"Temperance is not a matter of refusing to enjoy ourselves or of enjoying ourselves as little as possible. That would not be a virtue but sadness[. . .]" (38). I love the above points that you all three have made so far! Sometimes I think when I hear the term 'temperance' I associate it with something that is unpleasant, but in reality, this is the complete opposite! As Comte-Sponville points out in the opening sentence, temperance is not forcing ourselves to lead a life that we don't enjoy. It is merely not letting ourselves have EVERYTHING that we think is going to bring us joy. Personally, I feel that if I was to obtain everything that I thought was going to bring me joy, I would find that suddenly those things did not mean so much to me after all.
I loved the point by Comte-Sponville on page 39 when he mentions that "Temperance is the opposite of disgust or of the path to disgust; it is not about enjoying less but about enjoying better. Temperance, which is moderation in sensual desires, also promises purer or more fulfilling pleasures." It's all about not having everything, but loving what you do have. If you have less, you value the things you do have rather than having everything and not caring about them. He talks about not being a slave to your desires; when you feel like you don't HAVE to do something, you can do it because you would like to and can get more fulfillment out of it. "Temperance is a means to independence, and independence is a means to happiness" (40). Temperance sets you free. If one is able to find happiness in less, he will any additional things all the more. "The limitless of desire, which condemns us to neediness, dissatisfaction, or unhappiness, is a disease of the imagination" (40). This means that physically, we are not insatiable. It is our mentality that leaves us continually wanting an excess. I definitely agree when Comte-Sponville quotes Thomas Aquinas in saying that while the previous three virtues surpass this one, temperance is much more difficult to adhere to.
Temperance "allows us to be masters of our pleasure instead of becoming its slave." I really liked this line too. I think a lot of people get confused as to what temperance is. Temperance is a virtue that is basically all about the individual--there are good effects for other people but basically the goal is self-improvement. I think that utilitarian ethics has influenced our thinking in that we think of things are ethically only as far as they affect other people. That is an important point, to be sure, but it is not the only one. I think, as Comte-Sponville suggests, that virtue begins inside the person, and sort of radiates out to help everyone.
Gluttony is an example of a flaw that goes against temperance. Gluttony really does't hurt anyone else, at least not directly, but I think it is an obstacle to virtue. It forces us to depend on food (or whatever we are gluttons for). Same thing with hard drugs. Okay, it doesn't hurt anyone else, but it does hurt ourselves by making us slaves to the drug, and that is not good for our general virtue.
I think that temperance is perhaps one of the most important of all virtues. I’ve always felt that true happiness in life is obtained foremost by balance, and I enjoyed the emphasis that Comte-Sponville placed on this concept in this chapter. Happiness is heavily derived from sensual pleasures, so it thus makes no sense to completely refrain from or strictly regulate them. Comte-Sponville doesn’t directly say this, but I feel that the refusal to allow oneself to indulge in pleasure is in itself a form of intemperance; it tips the delicate balance of happiness too far and, somewhat ironically, represents a loss of control. The very essence of temperance is healthy control; it is “prudence applied to pleasure,” as Comte-Sponville says (page 40). It is perfectly acceptable, and arguably necessary, to pamper oneself with food, drink, sex, and many other forms of pleasure; but true happiness can only come from these things if one is temperate in his or her indulgences. This is why I feel that temperance is one of the most crucial of all the virtues, for if we are not temperate we cannot be truly happy. And what is life without happiness?
For the first time, however, I don’t agree with some of Comte-Sponville’s logic. On page 43, he states “There can be no question of suppressing these desires—apathy is a defect. The most we can do is control them as much as possible…” While control might be the vehicle of temperance, I feel that the author needs to recognize that there is certainly such a thing as too much control. We can easily judge an obese person as intemperate because they partake in gluttony. But what about an anorexic? Can it be said that people who completely refrain from the pleasure of eating exercise a good deal of control, and are thus extremely temperate? Or are these people out of control, much the same as the glutton? I feel that Comte-Sponville overemphasizes control, and that he needs to acknowledge that there is certainly such a thing as too much.
I also see here, for the first time, a unique virtue in the sense that temperance simply might not be obtainable for all. Take again, for example, anorexics. They don’t refrain from eating because they want to be especially temperate; they do so because they are mentally ill. The same could also be said for the glutton; would we be so fast to judge an obese person as intemperate if we knew he or she was suffering from binge-eating disorder? The same logic can be applied to alcoholics and to drug addicts. We have no definitive cures for these problems, and I thus feel that some people might permanently be devoid of temperance. A sad outlook, sure—especially if we consider temperance to be the root of happiness.
I agree with Karlie and Brianna in that temperance is important in regards to balance. When you think of temperance, it often in association with limiting oneself from the over intake of a pleasurable item, but I find Karlie’s point that temperance can be applied to needing to intake yourself on work related issues as well very interesting. It is important to be temperate on the desire for ambition and need to succeed. Balance is crucial to this virtue.
Compte-Sponville did an excellent job in explaining this virtue in depth. As Dan already stated, temperance is completely individual based and because of this I feel that temperance is one of the most important virtues that we have studied so far. Temperance is important not only for virtue but in that it would be crucial for one to be at peace and a well-rounded individual. Balance is key in anything. It is impossible for any person to forgo all pleasures in life (and nor should anyone, in my opinion) and to do so would lead to an unhappy person. It is simply important to be temperate and not allow your desires to drive your actions.
I personally found the chapter on temperance to be one of the most interesting thus far, partially because I was struck by the numerous ways in which temperance could change our lives. If we could truly grasp this concept, and actually mentally master our own desires, it could probably have the greatest, most practical impact on our lives out of the virtues we've studied thus far. If temperance can help us to enjoy life more, but also to change our habits and our overindulging ways, it could have an extremely vast array of affects on the practical matters of our lives as well. For example, the author notes, "To habituate one's self, therefore, to simple and inexpensive diet supplies all that is needful for health, and enables a man to meet the necessary requirements of life without shrinking, and it places us in a better condition when we approach at intervals a costly fare and renders us fearless of fortune" (Comte-Sponville, 41-42). This particular exercise of temperance would affect our finances, health, and physical appearance all for the better.
I also feel that temperance is one of the most applicable virtues in modern America. Comte-Sponville points out "Temperance is a virtue for all times but is all the more necessary when times are good" (Comte-Sponville, 42). In modern day America despite the current economic problems we may find ourselves in, compared to the rest of the world, times are relatively "good." The better times are, the more difficult but the more important it becomes to practice temperance, because desires and possible fulfillments of those desires are all around us. To truly enjoy and take pleasure in something, we must have a real desire for it and we mustn't have it too often. In a world in which we can fulfill nearly any of our desires with a quick trip to a store or a click of a button, it is easy for temperance to become lost and forgotten. Perhaps that's why I found this chapter so interesting, because temperance is a virtue that many people today are in dire need of, but which our highly consumer-based world keeps burying deeper into the ground.
I thought it was very interesting that Comte-Sponville’s chapter on Temperance was primarily a chapter on pleasure. His justification of temperance, his reasoning of why it is in fact a virtue, all tends to revolve around the fact that if you have temperance, you will be able to truly enjoy things. He reasons that the alcoholic doesn’t enjoy alcohol like those who are not addicted to it do. He says that if you truly want to enjoy something, you must not need to have it, or else you will not truly gain pleasure from it. Although medicine eases your pain, you don’t get pleasure out of taking it. Alcohol to the alcoholic is only medicine. I was struck by the fact that this seems like a paradox on the surface—justifying temperance by convincing readers that it will give them more pleasure in the end. However, I think this is very true. I agree wholeheartedly (and agree also that it may be impossible.)
I believe that temperance is an especially important virtue in today’s society. We are consumers, in every meaning of the world. Every addiction is at our fingertips every day. I believe our culture even values some addictions—like an addiction to work. With the internet, you don’t even have to leave your living room in order to feed many addictions—from online shopping to pornography. And how can we possibly enjoy buying those beautiful new shoes if we need to buy them? I love the positive spin C-S puts on temperance; the virtue of pleasure.
This chapter on temperance was very interesting. I was particularly drawn to it because, as previously mentioned by some of you, it seems that we were taught that temperance is merely self-denial, a refusal to give in to what pleases and awakens our senses. It was quite a sad, as Compte-Sponville also notes in his second sentence on page 38. It was rather refreshing to read this proposal of temperance as not being a complete denial of the greatest things in life, those which complete both our body and soul, but rather as a tool or a means by which to balance these things in our lives, not having them too little or too excessively, so that we might enjoy them to their fullest extent. We do not want to deny ourselves entirely of the things that bring us joy because that, in turn, can truly be detrimental to our well-being and that of those around us. In the consequentialist light, it is really for the good of all that we indulge in these necessary self-gratifications, just not too extensively. By not having too much of something, we increase our longing for it. This longing is necessary to make the fulfillment of the longing all the more gratifying. Continuous denial of the things we desire just sets us up for disaster. Thus it was nice to view temperance in this light as opposed to the draconian way in which we were taught.
As for temperance in scientific research, I think it is vastly important. As with anything, one can become a slave to one's work or to something else and forget the real joy and desire that one once had in doing scientific research or whatever else the case may be. By expending too much energy on one's work in a lab and thus neglecting most other aspects of one's life, that person is, in effect, losing out not only on many great things in life, but that researcher is losing his or her lust, if you will, for working in the lab experimenting and trying to make significant discoveries. This virtue is highly relevant in all professions or regards of life, but especially so with scientific research because it is a profession that requires a lot of "overtime" and personal sacrifice which can become addicting and all-consuming. Practicing temperance helps curb these effects and thus is entirely relevant in this field.
Just to insert a little bit of Psychology into the discussion (and I guess some bio too, but I know this from Psych), Temperance can almost be directly related to the hypothalamus. For those of you who don't know what that is and what it does and don't feel like googling it, let me explain. The hypothalamus is a very small part of the brain that sits directly underneath the thalamus. The hypothalamus is what controls the "drives" or wants, if you will, making it much like this vague concept/value Temperance but in a more literal sense instead of the moral/metaphysical sense. Studies have been shown that when the hypothalamus is messed with, say, electrocuted to the point of more or less broken (study done on rats), there is literally nothing standing in the way of (in this case I am referencing) the rat eating itself to actual death. Now, if we were to relate this back to Temperance, could then, too, if we were to lack temperance, we find ourselves seeking out and indulging in what we want so much that we could bring ourselves to the brink of destruction?
This article from yesterday addresses temperance, at least indirectly. It’s a myth that chips are cheaper than broccoli. They’re not. So what’s stopping people from eating more healthfully? http://nyti.ms/nlBQLk
Just realized I never posted this. Oops. Better late then never though, right?
“Temperance is the opposite of disgust or of the path to disgust; it is not about enjoying less but about enjoying better. Temperance, which is moderation in sensual desires, also promises purer or more fulfilling pleasures” (39). I think this is an excellent way to describe Temperance. I was always taught that temperance was self-restraint and moderation. Thus this definition that C-S gives is perfect. He shows that not only is temperance moderation of our desires, but not necessarily enjoying less, but enjoying things in a better way.
"Temperance is a means to independence, and independence is a means to happiness" (40). As Kelsey said, “temperance sets you free.” Temperance allows you to be free, and it one can be free, one can be happy. And isn’t that all we really want in life? To be happy?
I think that temperance can definitely be used in research. We need to be able to master what we want to research and accept the answers we get. As Brianna said, it is the difference between wanting something and needing it. We want certain answers in our research, but we don’t NEED certain answers. We should accept our data as we get it, not fake it to get the answers we want. I will admit, that I do not think it as important as other virtues in ethics.
In a way, I think that temperance is a lesser virtue because it is individual based. If you are intemperate there are not a lot of stakeholders. To use Brianna's example, if you eat that third piece of cake, you are the one who suffers (unless there was somebody else at the party who hasn't had a piece yet. In that case I suppose one could argue that he or she suffered.) But, for the most part, temperance is an internal virtue and does not have a big effect on others. Even in cases where intemperance affects others (like in the lab when the student spends more time working than he does with his wife), the number of people affected is still pretty low. Obviously temperance is an important virtue in many ways. Practicing it helps keep the alcoholic population down, keeps people from becoming gambling addicts, and other keeps people from doing other things that can quickly ruin a life. On the other hand, there are an awful lot of smokers in the United States, and I do not think that anybody would argue that smoking is a temperate choice. Eating at fast food chains more than once a week is probably not a temperate choice. Getting drunk is probably not a temperate choice. Even though those things are probably not temperate choices, I know many people who do all of them who are not labeled as intemperate people. So, I guess "making us masters of our pleasures instead of its slaves" basically mean that we can do intemperate things in moderation. And pick your battles about when to be intemperate. If you speed a couple mph over the speed limit, that is intemperate, but not the end of the world. But don't mix that intemperance with your drinking intemperance. Because that is a little too intemperate. JJ Ruwe
Temperance; "Allows us to be masters of our pleasure instead of becoming its slaves"(Comte-Sponville, pg 39).
ReplyDeleteSimply put, temperance is the difference between wanting to eat that last piece of delectable, scrumptious, glorious chocolate, and NEEDING to devour it. If you are not partial to chocolate, insert your delight of choice in it's place.
I think some passion is necessary for researchers to be fully engaged in their work, and temperance is what keeps everything in balance.
Do you think temperance can be used in research? Is it as prominent or important as the other virtues discussed? Where/how is it used?
"The intemperate person is like a slave, all the more subjugated in that his master--the monkey on his back--is with him wherever he goes. He is the prisoner of his body, of his desires or habits, of their strength or weakness." (39) Kartik, from the Lab, needs a little more temperance in his life. Temperance is the ability to balance our desires and habits and have control over them, rather than allowing them to control us. Kartik, in the Lab, was controlled by his habit of work. He was consumed to the point that his family was suffering as a result. Though research and work are without a doubt important, we must learn to focus on the MOST important things in life, and add the more time consuming and entertaining aspects of life as time allows. For as Comte-Sponville questions, "What could the person for whom life is sufficient possibly lack?" (42)
ReplyDeleteIt is easy to let circumstances and desires overwhelm you. I myself do this frequently and am bogged down by the stresses and desires of life. I have been trying to work on temperance and learning to focus, rather, on the important things in life for me: faith in God, family, friends, and relationships. For in the end, what will we take with us but these?
Temperance is often overlooked, but I believe it is an incredibly important virtue in striving to live a truly balanced and ethical life. Temperance, like all of the other virtues, is definitely something to work at in order to be a well-put-together individual, and as Spinoza states, is "an affirmation especially of the power of the mind over the irrational impulses of our affects or appetites." (43) Be powerful. Be in control. Be temperate.
I agree. It's all about balance :)
ReplyDeleteI wish I could "like" this! :) haha.. I tried to but there was no "like" button :(
ReplyDeleteThomas Merton said, "When amibition ends, happiness begins" (brainyquote.com). I see temperance in a similar light. That last piece of delectable, scrumptious, glorious chocolate is rather tempting, and if I have the time and energy to eat it, temperance will not stop me. In fact, temperance would invite me to enjoy that last piece as much as I possibly can. I did not have an ambition for that chocolate, I had an opportunity for it, I was hungry and had not eaten a dessert for a while. An opportunity is simply a situation that still allows me to make a free choice based on the circumstances, but if eating chocolate is my ambition, I am feeling compelled to eat it. In order for my happiness, my nature as a person to complete, I must have it. With ambition, I have convinced myself that I will not be happy unless I eat it.
ReplyDeleteThis is why intemperance makes us a slave to passion and also makes us dependent in other aspects of our lives. Our passions become a piece of us, and that is a good thing sometimes, for it allows us to work hard at them until the very end, but we need to be able to be able to separate that desire from us whenever we need to. Temperance is used in accordance with our passions, so that we can stop when a more presseing matter interrupts us, and it tells us when we are done with our passion need to move on to something else. Because temperance allows us to separate ourselves from our passions, it can form a habit of individual confidence. I am complete the way that I am.
In a way, temperance could be like politeness for prudence. The most foundational temptations in the world, even for children, are hunger and thirst and attention. Being able to walk away from those things early in life when it becomes dangerous can carry over later in life to being able to walk away from dangerous peer pressure and dangerous cultural pressures. However, temperance also encourages enjoying and exploring the world. Temperance practiced early in life might also encourage one to become an independent thinker and a curious learner. This is why temperance is important. It can be practiced very early on in life through just recognizing one's own limits - my stomach cannot take three cookies, but one can realize he or she can enjoy one just as much as three. This simple decision can lead to healthy habits and a confident mindset that allows one to enjoy life, balance one's many priorities, and avoid dangerous external pressures. Temperance leads to other virtues.
In research, temperance is also important. Aaron Hutchinson needed to learn some temperance. He is ambitious with his passions. He is already established in the field, in charge of a lab, and still he wants to achieve more in spite of his wife, children, and physical health. He described that science used to make him happy, he saw it as an art form. But now, he seems as if he no longer wants all these pressures, but he accepts it as part of his job. Temperance would say that he does need to work hard, but in truth, the lab will still be there when he gets back from a break.
"Temperance is not a matter of refusing to enjoy ourselves or of enjoying ourselves as little as possible. That would not be a virtue but sadness[. . .]" (38). I love the above points that you all three have made so far! Sometimes I think when I hear the term 'temperance' I associate it with something that is unpleasant, but in reality, this is the complete opposite! As Comte-Sponville points out in the opening sentence, temperance is not forcing ourselves to lead a life that we don't enjoy. It is merely not letting ourselves have EVERYTHING that we think is going to bring us joy. Personally, I feel that if I was to obtain everything that I thought was going to bring me joy, I would find that suddenly those things did not mean so much to me after all.
ReplyDeleteI loved the point by Comte-Sponville on page 39 when he mentions that "Temperance is the opposite of disgust or of the path to disgust; it is not about enjoying less but about enjoying better. Temperance, which is moderation in sensual desires, also promises purer or more fulfilling pleasures." It's all about not having everything, but loving what you do have. If you have less, you value the things you do have rather than having everything and not caring about them. He talks about not being a slave to your desires; when you feel like you don't HAVE to do something, you can do it because you would like to and can get more fulfillment out of it. "Temperance is a means to independence, and independence is a means to happiness" (40). Temperance sets you free. If one is able to find happiness in less, he will any additional things all the more. "The limitless of desire, which condemns us to neediness, dissatisfaction, or unhappiness, is a disease of the imagination" (40). This means that physically, we are not insatiable. It is our mentality that leaves us continually wanting an excess. I definitely agree when Comte-Sponville quotes Thomas Aquinas in saying that while the previous three virtues surpass this one, temperance is much more difficult to adhere to.
Temperance "allows us to be masters of our pleasure instead of becoming its slave." I really liked this line too. I think a lot of people get confused as to what temperance is. Temperance is a virtue that is basically all about the individual--there are good effects for other people but basically the goal is self-improvement. I think that utilitarian ethics has influenced our thinking in that we think of things are ethically only as far as they affect other people. That is an important point, to be sure, but it is not the only one. I think, as Comte-Sponville suggests, that virtue begins inside the person, and sort of radiates out to help everyone.
ReplyDeleteGluttony is an example of a flaw that goes against temperance. Gluttony really does't hurt anyone else, at least not directly, but I think it is an obstacle to virtue. It forces us to depend on food (or whatever we are gluttons for). Same thing with hard drugs. Okay, it doesn't hurt anyone else, but it does hurt ourselves by making us slaves to the drug, and that is not good for our general virtue.
I think that temperance is perhaps one of the most important of all virtues. I’ve always felt that true happiness in life is obtained foremost by balance, and I enjoyed the emphasis that Comte-Sponville placed on this concept in this chapter. Happiness is heavily derived from sensual pleasures, so it thus makes no sense to completely refrain from or strictly regulate them. Comte-Sponville doesn’t directly say this, but I feel that the refusal to allow oneself to indulge in pleasure is in itself a form of intemperance; it tips the delicate balance of happiness too far and, somewhat ironically, represents a loss of control. The very essence of temperance is healthy control; it is “prudence applied to pleasure,” as Comte-Sponville says (page 40). It is perfectly acceptable, and arguably necessary, to pamper oneself with food, drink, sex, and many other forms of pleasure; but true happiness can only come from these things if one is temperate in his or her indulgences. This is why I feel that temperance is one of the most crucial of all the virtues, for if we are not temperate we cannot be truly happy. And what is life without happiness?
ReplyDeleteFor the first time, however, I don’t agree with some of Comte-Sponville’s logic. On page 43, he states “There can be no question of suppressing these desires—apathy is a defect. The most we can do is control them as much as possible…” While control might be the vehicle of temperance, I feel that the author needs to recognize that there is certainly such a thing as too much control. We can easily judge an obese person as intemperate because they partake in gluttony. But what about an anorexic? Can it be said that people who completely refrain from the pleasure of eating exercise a good deal of control, and are thus extremely temperate? Or are these people out of control, much the same as the glutton? I feel that Comte-Sponville overemphasizes control, and that he needs to acknowledge that there is certainly such a thing as too much.
I also see here, for the first time, a unique virtue in the sense that temperance simply might not be obtainable for all. Take again, for example, anorexics. They don’t refrain from eating because they want to be especially temperate; they do so because they are mentally ill. The same could also be said for the glutton; would we be so fast to judge an obese person as intemperate if we knew he or she was suffering from binge-eating disorder? The same logic can be applied to alcoholics and to drug addicts. We have no definitive cures for these problems, and I thus feel that some people might permanently be devoid of temperance. A sad outlook, sure—especially if we consider temperance to be the root of happiness.
I agree with Karlie and Brianna in that temperance is important in regards to balance. When you think of temperance, it often in association with limiting oneself from the over intake of a pleasurable item, but I find Karlie’s point that temperance can be applied to needing to intake yourself on work related issues as well very interesting. It is important to be temperate on the desire for ambition and need to succeed. Balance is crucial to this virtue.
ReplyDeleteCompte-Sponville did an excellent job in explaining this virtue in depth. As Dan already stated, temperance is completely individual based and because of this I feel that temperance is one of the most important virtues that we have studied so far. Temperance is important not only for virtue but in that it would be crucial for one to be at peace and a well-rounded individual. Balance is key in anything. It is impossible for any person to forgo all pleasures in life (and nor should anyone, in my opinion) and to do so would lead to an unhappy person. It is simply important to be temperate and not allow your desires to drive your actions.
I personally found the chapter on temperance to be one of the most interesting thus far, partially because I was struck by the numerous ways in which temperance could change our lives. If we could truly grasp this concept, and actually mentally master our own desires, it could probably have the greatest, most practical impact on our lives out of the virtues we've studied thus far. If temperance can help us to enjoy life more, but also to change our habits and our overindulging ways, it could have an extremely vast array of affects on the practical matters of our lives as well. For example, the author notes, "To habituate one's self, therefore, to simple and inexpensive diet supplies all that is needful for health, and enables a man to meet the necessary requirements of life without shrinking, and it places us in a better condition when we approach at intervals a costly fare and renders us fearless of fortune" (Comte-Sponville, 41-42). This particular exercise of temperance would affect our finances, health, and physical appearance all for the better.
ReplyDeleteI also feel that temperance is one of the most applicable virtues in modern America. Comte-Sponville points out "Temperance is a virtue for all times but is all the more necessary when times are good" (Comte-Sponville, 42). In modern day America despite the current economic problems we may find ourselves in, compared to the rest of the world, times are relatively "good." The better times are, the more difficult but the more important it becomes to practice temperance, because desires and possible fulfillments of those desires are all around us. To truly enjoy and take pleasure in something, we must have a real desire for it and we mustn't have it too often. In a world in which we can fulfill nearly any of our desires with a quick trip to a store or a click of a button, it is easy for temperance to become lost and forgotten. Perhaps that's why I found this chapter so interesting, because temperance is a virtue that many people today are in dire need of, but which our highly consumer-based world keeps burying deeper into the ground.
I thought it was very interesting that Comte-Sponville’s chapter on Temperance was primarily a chapter on pleasure. His justification of temperance, his reasoning of why it is in fact a virtue, all tends to revolve around the fact that if you have temperance, you will be able to truly enjoy things. He reasons that the alcoholic doesn’t enjoy alcohol like those who are not addicted to it do. He says that if you truly want to enjoy something, you must not need to have it, or else you will not truly gain pleasure from it. Although medicine eases your pain, you don’t get pleasure out of taking it. Alcohol to the alcoholic is only medicine. I was struck by the fact that this seems like a paradox on the surface—justifying temperance by convincing readers that it will give them more pleasure in the end. However, I think this is very true. I agree wholeheartedly (and agree also that it may be impossible.)
ReplyDeleteI believe that temperance is an especially important virtue in today’s society. We are consumers, in every meaning of the world. Every addiction is at our fingertips every day. I believe our culture even values some addictions—like an addiction to work. With the internet, you don’t even have to leave your living room in order to feed many addictions—from online shopping to pornography. And how can we possibly enjoy buying those beautiful new shoes if we need to buy them? I love the positive spin C-S puts on temperance; the virtue of pleasure.
This chapter on temperance was very interesting. I was particularly drawn to it because, as previously mentioned by some of you, it seems that we were taught that temperance is merely self-denial, a refusal to give in to what pleases and awakens our senses. It was quite a sad, as Compte-Sponville also notes in his second sentence on page 38. It was rather refreshing to read this proposal of temperance as not being a complete denial of the greatest things in life, those which complete both our body and soul, but rather as a tool or a means by which to balance these things in our lives, not having them too little or too excessively, so that we might enjoy them to their fullest extent. We do not want to deny ourselves entirely of the things that bring us joy because that, in turn, can truly be detrimental to our well-being and that of those around us. In the consequentialist light, it is really for the good of all that we indulge in these necessary self-gratifications, just not too extensively. By not having too much of something, we increase our longing for it. This longing is necessary to make the fulfillment of the longing all the more gratifying. Continuous denial of the things we desire just sets us up for disaster. Thus it was nice to view temperance in this light as opposed to the draconian way in which we were taught.
ReplyDeleteAs for temperance in scientific research, I think it is vastly important. As with anything, one can become a slave to one's work or to something else and forget the real joy and desire that one once had in doing scientific research or whatever else the case may be. By expending too much energy on one's work in a lab and thus neglecting most other aspects of one's life, that person is, in effect, losing out not only on many great things in life, but that researcher is losing his or her lust, if you will, for working in the lab experimenting and trying to make significant discoveries. This virtue is highly relevant in all professions or regards of life, but especially so with scientific research because it is a profession that requires a lot of "overtime" and personal sacrifice which can become addicting and all-consuming. Practicing temperance helps curb these effects and thus is entirely relevant in this field.
Just to insert a little bit of Psychology into the discussion (and I guess some bio too, but I know this from Psych), Temperance can almost be directly related to the hypothalamus. For those of you who don't know what that is and what it does and don't feel like googling it, let me explain. The hypothalamus is a very small part of the brain that sits directly underneath the thalamus. The hypothalamus is what controls the "drives" or wants, if you will, making it much like this vague concept/value Temperance but in a more literal sense instead of the moral/metaphysical sense. Studies have been shown that when the hypothalamus is messed with, say, electrocuted to the point of more or less broken (study done on rats), there is literally nothing standing in the way of (in this case I am referencing) the rat eating itself to actual death. Now, if we were to relate this back to Temperance, could then, too, if we were to lack temperance, we find ourselves seeking out and indulging in what we want so much that we could bring ourselves to the brink of destruction?
ReplyDeleteThis article from yesterday addresses temperance, at least indirectly.
ReplyDeleteIt’s a myth that chips are cheaper than broccoli. They’re not. So what’s stopping people from eating more healthfully? http://nyti.ms/nlBQLk
TASTE! I cannot enjoy broccoli with temperance or with gluttony. Chips on the other hand...
ReplyDeleteJust realized I never posted this. Oops. Better late then never though, right?
ReplyDelete“Temperance is the opposite of disgust or of the path to disgust; it is not about enjoying less but about enjoying better. Temperance, which is moderation in sensual desires, also promises purer or more fulfilling pleasures” (39). I think this is an excellent way to describe Temperance. I was always taught that temperance was self-restraint and moderation. Thus this definition that C-S gives is perfect. He shows that not only is temperance moderation of our desires, but not necessarily enjoying less, but enjoying things in a better way.
"Temperance is a means to independence, and independence is a means to happiness" (40). As Kelsey said, “temperance sets you free.” Temperance allows you to be free, and it one can be free, one can be happy. And isn’t that all we really want in life? To be happy?
I think that temperance can definitely be used in research. We need to be able to master what we want to research and accept the answers we get. As Brianna said, it is the difference between wanting something and needing it. We want certain answers in our research, but we don’t NEED certain answers. We should accept our data as we get it, not fake it to get the answers we want. I will admit, that I do not think it as important as other virtues in ethics.
In a way, I think that temperance is a lesser virtue because it is individual based. If you are intemperate there are not a lot of stakeholders. To use Brianna's example, if you eat that third piece of cake, you are the one who suffers (unless there was somebody else at the party who hasn't had a piece yet. In that case I suppose one could argue that he or she suffered.) But, for the most part, temperance is an internal virtue and does not have a big effect on others. Even in cases where intemperance affects others (like in the lab when the student spends more time working than he does with his wife), the number of people affected is still pretty low.
ReplyDeleteObviously temperance is an important virtue in many ways. Practicing it helps keep the alcoholic population down, keeps people from becoming gambling addicts, and other keeps people from doing other things that can quickly ruin a life. On the other hand, there are an awful lot of smokers in the United States, and I do not think that anybody would argue that smoking is a temperate choice. Eating at fast food chains more than once a week is probably not a temperate choice. Getting drunk is probably not a temperate choice. Even though those things are probably not temperate choices, I know many people who do all of them who are not labeled as intemperate people. So, I guess "making us masters of our pleasures instead of its slaves" basically mean that we can do intemperate things in moderation. And pick your battles about when to be intemperate. If you speed a couple mph over the speed limit, that is intemperate, but not the end of the world. But don't mix that intemperance with your drinking intemperance. Because that is a little too intemperate.
JJ Ruwe