Apollonius of Tyana: 'Virtue comes by nature, learning, and practice, and thanks to virtue, all of the aforesaid may deserve approval.'

Virtue comes by nature, learning, and practice, and thanks to virtue, all of the aforesaid may deserve approval.

Apollonius of Tyana once said, "Virtue comes by nature, learning, and practice, and thanks to virtue, all of the aforesaid may deserve approval." At first glance, this quote speaks to the idea that one's virtuous qualities are developed through a combination of inherent disposition, education, and the diligent application of those virtues. It emphasizes the importance of striving for excellence in all aspects of life. But let us delve deeper into this notion of virtue and explore an unexpected philosophical concept to bring added interest to our discussion.Virtue, as defined by Aristotle, is the habit of acting in accordance with reason and moral excellence. In other words, it is about choosing the right course of action and doing so consistently. Apollonius implies that virtue can be acquired through three main avenues: nature, learning, and practice.Firstly, the quote suggests that some individuals may possess a natural inclination towards certain virtuous qualities. For example, someone may naturally exhibit empathy, compassion, or courage without much conscious effort. While these innate tendencies provide a strong foundation for virtue, they alone may not be sufficient. Thus, learning becomes essential.By learning, we acquire knowledge and understanding, enabling us to discern right from wrong and to cultivate virtues that may not come naturally to us. Education equips us with the tools to develop our character. It broadens our perspectives, exposes us to different philosophical frameworks, and provides us with moral guidance. Learning from others' experiences and studying ethical principles allows us to surpass our innate inclinations and strive for a higher level of virtuous conduct.However, knowledge alone is not enough; it must be put into practice. This is where the third component, practice, becomes instrumental. Cultivating virtue requires consistent effort and the dedication to act in accordance with the virtues we have learned. It involves challenging ourselves to make moral choices, even when doing so might be difficult or unpopular. Through repetition and perseverance, the habits of virtue become ingrained, shaping our character and influencing our behavior.Now, to add an unexpected twist to our discussion, let us consider the concept of moral luck. Philosopher Thomas Nagel introduced this idea, which challenges the notion that we have complete control over our virtuous actions and the resulting moral judgments.Moral luck suggests that factors beyond our control, such as the outcomes of our actions or the circumstances in which we find ourselves, influence how our virtues are perceived. For instance, a person who naturally exhibits integrity and honesty might be seen as virtuous. However, if circumstances allow them to avoid temptation or if their actions unintentionally lead to favorable outcomes, they may be perceived as more virtuous than someone facing the same trials but succumbing to temptation or experiencing unfortunate consequences.This contrast between inner disposition and external circumstances raises intriguing questions about the true nature of virtue. Should virtue be solely judged based on actions, or should it also consider the intentions and character traits that drive those actions? How do we allocate responsibility between external factors and individual choice when evaluating virtuous conduct?Apollonius' quote implies that virtue deserves approval, regardless of its origin. However, moral luck challenges the notion that the outcome alone can determine the extent of virtue. It redirects our attention back to the individual and their intentions and character, prompting us to consider the complexity of human morality.In conclusion, Apollonius of Tyana's quote highlights the role of nature, learning, and practice in cultivating virtue. It reminds us that while some may have a head start in developing virtuous qualities, true excellence can only be achieved through continuous learning and dedicated practice. However, intertwining this discussion with the concept of moral luck adds a layer of philosophical depth and complexity. It emphasizes the significance of not only focusing on the outcome but also considering the intentions and inner dispositions that drive virtuous actions. By acknowledging this interplay, we are prompted to reflect on the multifaceted nature of virtue and the challenges in comprehensively evaluating and acknowledging it.