| Temperature,Top-p,Top-k,BM25 Weight,Model,Main Answer,Input Tokens,Output Tokens,Conversation History,Progress,Elapsed Time (s) | |
| 0.1,0.95,50,0.6,🇪🇺 Mistral-API,"Based on the provided context, here are the key concepts describing criteria for moral responsibility in Aristotle's ethics, along with explanations and specific uses of those terms: | |
| 1. **Moral Choice (Prohairesis)**: | |
| - **Reason for Selection**: Aristotle emphasizes that moral responsibility is closely tied to moral choice, which is a deliberate decision made by an individual. Moral choice is voluntary and involves the agent's will and reason. | |
| - **Specific Use**: ""Now Moral Choice is plainly voluntary, but the two are not co-extensive, voluntary being the more comprehensive term; for first, children and all other animals share in voluntary action but not in Moral Choice; and next, sudden actions we call voluntary but do not ascribe them to Moral Choice."" | |
| 2. **Voluntary and Involuntary Actions**: | |
| - **Reason for Selection**: Aristotle distinguishes between voluntary and involuntary actions to determine moral responsibility. Voluntary actions are those that the agent chooses and controls, while involuntary actions are beyond the agent's control. | |
| - **Specific Use**: ""Involuntary actions then are thought to be of two kinds, being done neither on compulsion, or by reason of ignorance. An action is, properly speaking, compulsory, when the origination is external to the agent, being such that in it the agent (perhaps we may more properly say the patient) contributes nothing."" | |
| 3. **Knowledge and Ignorance**: | |
| - **Reason for Selection**: Knowledge of the moral rule is crucial for moral responsibility. Ignorance can extenuate responsibility, but only if it is not due to the agent's negligence or vice. | |
| - **Specific Use**: ""Again, we do not usually apply the term involuntary when a man is ignorant of his own true interest; because ignorance which affects moral choice constitutes depravity but not involuntariness."" | |
| 4. **Habituation and Virtue**: | |
| - **Reason for Selection**: Aristotle argues that moral responsibility is shaped by habituation and the development of virtues. Virtues are habits that enable individuals to act in accordance with reason and moral principles. | |
| - **Specific Use**: ""Again, in whatever cases we get things by nature, we get the faculties first and perform the acts of working afterwards; an illustration of which is afforded by the case of our bodily senses, for it was not from having often seen or heard that we got these senses, but just the reverse: we had them and so exercised them, but did not have them because we had exercised them."" | |
| 5. **Self-Control (Enkrateia) and Akrasia (Incontinence)**: | |
| - **Reason for Selection**: Self-control and incontinence are important for understanding moral responsibility. Self-control involves acting in accordance with reason despite desires, while incontinence involves acting against one's better judgment due to desires. | |
| - **Specific Use**: ""Again, the man utterly destitute of Self-Control, as was observed before, is not given to remorse: for it is part of his character that he abides by his moral choice: but the man of Imperfect Self-Control is almost made up of remorse."" | |
| 6. **Practical Wisdom (Phronesis)**: | |
| - **Reason for Selection**: Practical wisdom is the ability to make good judgments about what is right and wrong in particular situations. It is essential for moral responsibility because it guides moral choice. | |
| - **Specific Use**: ""Now Practical Wisdom is not Knowledge is plain, for it has to do with the ultimate issue, as has been said, because every object of action is of this nature."" | |
| 7. **Moral Virtues and Vices**: | |
| - **Reason for Selection**: Moral virtues and vices are states of character that influence moral responsibility. Virtues enable individuals to act rightly, while vices lead to wrong actions. | |
| - **Specific Use**: ""Virtue then is ‘a state apt to exercise deliberate choice, being in the relative mean, determined by reason, and as the man of practical wisdom would determine.’"" | |
| 8. **Deliberation (Boulēsis)**: | |
| - **Reason for Selection**: Deliberation is the process of reasoning about the means to achieve a moral end. It is a key component of moral responsibility because it involves the agent's rational consideration of actions. | |
| - **Specific Use**: ""So it seems, as has been said, that Man is the originator of his actions; and Deliberation has for its object whatever may be done through one’s own instrumentality, and the actions are with a view to other things; and so it is, not the End, but the Means to Ends on which Deliberation is employed."" | |
| 9. **Moral Principles and Rules**: | |
| - **Reason for Selection**: Moral principles and rules provide the standards for moral responsibility. They guide moral choice and action, and individuals are responsible for adhering to these principles. | |
| - **Specific Use**: ""The rule prescribes no mechanical uniformity: each within its limits permits variety, and the exactly right amount adopted to the requirements of the individual situation (and every actual situation is individual) must be determined by the intuition of the moment."" | |
| 10. **Responsibility for Feelings and Actions**: | |
| - **Reason for Selection**: Aristotle distinguishes between feelings and actions in determining moral responsibility. Feelings are not praiseworthy or blameworthy in themselves, but actions that result from feelings can be. | |
| - **Specific Use**: ""Feelings neither the virtues nor vices are, because in right of the Feelings we are not denominated either good or bad, but in right of the virtues and vices we are."" | |
| These concepts are central to Aristotle's understanding of moral responsibility and are used to explain how individuals are accountable for their actions and character.",N/A,N/A,0,Query 1/5,0.00 | |
| 0.33,0.95,50,0.6,🇪🇺 Mistral-API,"Based on the provided context, here are the key concepts describing criteria for moral responsibility in Aristotle's ethics, along with explanations and specific uses of those terms: | |
| 1. **Moral Choice (Prohairesis)**: | |
| - **Reason for Selection**: Aristotle frequently discusses moral choice as a crucial element in determining moral responsibility. It is the deliberate decision to act in a certain way, which is voluntary and reflects the agent's character. | |
| - **Specific Use**: ""Now Moral Choice is plainly voluntary, but the two are not co-extensive, voluntary being the more comprehensive term; for first, children and all other animals share in voluntary action but not in Moral Choice."" | |
| 2. **Voluntary and Involuntary Actions**: | |
| - **Reason for Selection**: Aristotle distinguishes between voluntary and involuntary actions to determine moral responsibility. Voluntary actions are those for which the agent is responsible, while involuntary actions are not. | |
| - **Specific Use**: ""Involuntary actions then are thought to be of two kinds, being done neither on compulsion, or by reason of ignorance."" | |
| 3. **Deliberation (Boulēsis)**: | |
| - **Reason for Selection**: Deliberation is the process of reasoning about the means to achieve a desired end. It is a key component of moral choice and responsibility. | |
| - **Specific Use**: ""Deliberation has for its object whatever may be done through one’s own instrumentality, and the actions are with a view to other things; and so it is, not the End, but the Means to Ends on which Deliberation is employed."" | |
| 4. **Habituation (Ethos)**: | |
| - **Reason for Selection**: Habituation refers to the process of forming moral habits through repeated actions. It is essential for developing moral character and responsibility. | |
| - **Specific Use**: ""The Virtues then come to be in us neither by nature, nor in despite of nature, but we are furnished by nature with a capacity for receiving them, and are perfected in them through custom."" | |
| 5. **Practical Wisdom (Phronesis)**: | |
| - **Reason for Selection**: Practical wisdom is the ability to make good judgments about what is right and wrong in practical matters. It is closely linked to moral responsibility. | |
| - **Specific Use**: ""Practical Wisdom is not Knowledge, for it has to do with the ultimate issue, as has been said, because every object of action is of this nature."" | |
| 6. **Virtue (Arete)**: | |
| - **Reason for Selection**: Virtue is a state of character that enables the agent to act in accordance with reason and moral principles. It is a key criterion for moral responsibility. | |
| - **Specific Use**: ""Virtue then is a state apt to exercise deliberate choice, being in the relative mean, determined by reason, and as the man of practical wisdom would determine."" | |
| 7. **Ignorance (Agnoia)**: | |
| - **Reason for Selection**: Ignorance can affect moral responsibility by excusing certain actions. However, ignorance of moral principles is not a valid excuse. | |
| - **Specific Use**: ""Again, we do not usually apply the term involuntary when a man is ignorant of his own true interest; because ignorance which affects moral choice constitutes depravity but not involuntariness."" | |
| 8. **Passion (Pathos)**: | |
| - **Reason for Selection**: Passions such as anger or lust can influence actions and affect moral responsibility. Aristotle discusses how passions can be controlled or overcome through virtue. | |
| - **Specific Use**: ""Again, there is a character liable to be taken off his feet in defiance of Right Reason because of passion; whom passion so far masters as to prevent his acting in accordance with Right Reason."" | |
| 9. **Self-Control (Enkrateia)**: | |
| - **Reason for Selection**: Self-control is the ability to regulate one's actions and passions in accordance with reason. It is an important aspect of moral responsibility. | |
| - **Specific Use**: ""Self-Control is more choice-worthy than Endurance. Again, he who fails when exposed to those temptations against which the common run of men hold out, and are well able to do so, is Soft and Luxurious."" | |
| 10. **Incontinence (Akrasia)**: | |
| - **Reason for Selection**: Incontinence refers to the lack of self-control, where an agent knows what is right but fails to act accordingly. It is a significant concept in discussing moral responsibility. | |
| - **Specific Use**: ""Again, the man utterly destitute of Self-Control, as was observed before, is not given to remorse: for it is part of his character that he abides by his moral choice."" | |
| These concepts are central to Aristotle's discussion of moral responsibility, as they address the conditions under which an agent can be held accountable for their actions.",N/A,N/A,0,Query 2/5,0.00 | |
| 0.55,0.95,50,0.6,🇪🇺 Mistral-API,"Based on the provided context, here are the key concepts describing criteria for moral responsibility in Aristotle's ethics, along with explanations and specific uses of those terms: | |
| 1. **Voluntary and Involuntary Actions**: | |
| - **Reason for Selection**: Aristotle distinguishes between voluntary and involuntary actions to determine moral responsibility. Voluntary actions are those that are done with knowledge and intention, while involuntary actions are done under compulsion or ignorance. | |
| - **Specific Use**: ""Involuntary actions then are thought to be of two kinds, being done neither on compulsion, or by reason of ignorance. An action is, properly speaking, compulsory, when the origination is external to the agent, being such that in it the agent (perhaps we may more properly say the patient) contributes nothing."" | |
| 2. **Moral Choice (Prohairesis)**: | |
| - **Reason for Selection**: Moral choice is central to Aristotle's ethics because it represents the deliberate selection of actions based on reason and character. | |
| - **Specific Use**: ""Now Moral Choice is plainly voluntary, but the two are not co-extensive, voluntary being the more comprehensive term; for first, children and all other animals share in voluntary action but not in Moral Choice."" | |
| 3. **Habituation (Ethos)**: | |
| - **Reason for Selection**: Habituation refers to the process of forming moral character through repeated actions. It is crucial for developing virtues and moral responsibility. | |
| - **Specific Use**: ""Again, in whatever cases we get things by nature, we get the faculties first and perform the acts of working afterwards; an illustration of which is afforded by the case of our bodily senses, for it was not from having often seen or heard that we got these senses, but just the reverse: we had them and so exercised them, but did not have them because we had exercised them. But the Virtues we get by first performing single acts of working, which, again, is the case of other things, as the arts for instance."" | |
| 4. **Virtue (Arete)**: | |
| - **Reason for Selection**: Virtue is the disposition to act in accordance with reason and is essential for moral responsibility. It is the mean between extremes of excess and deficiency. | |
| - **Specific Use**: ""Virtue then is 'a state apt to exercise deliberate choice, being in the relative mean, determined by reason, and as the man of practical wisdom would determine.'"" | |
| 5. **Practical Wisdom (Phronesis)**: | |
| - **Reason for Selection**: Practical wisdom is the ability to make correct decisions about what is good and right in particular situations. It is necessary for moral responsibility. | |
| - **Specific Use**: ""Practical Wisdom is not Knowledge is plain, for it has to do with the ultimate issue, as has been said, because every object of action is of this nature."" | |
| 6. **Deliberation (Boulesis)**: | |
| - **Reason for Selection**: Deliberation is the process of reasoning about the means to achieve a desired end. It is a key component of moral responsibility. | |
| - **Specific Use**: ""Deliberation has for its object whatever may be done through one’s own instrumentality, and the actions are with a view to other things; and so it is, not the End, but the Means to Ends on which Deliberation is employed."" | |
| 7. **Responsibility for Ignorance**: | |
| - **Reason for Selection**: Aristotle discusses different types of ignorance and their implications for moral responsibility. Ignorance of general principles is blameworthy, while ignorance of particular facts may mitigate responsibility. | |
| - **Specific Use**: ""Again, we do not usually apply the term involuntary when a man is ignorant of his own true interest; because ignorance which affects moral choice constitutes depravity but not involuntariness."" | |
| 8. **Self-Control (Enkrateia) and Akrasia (Incontinence)**: | |
| - **Reason for Selection**: Self-control and incontinence are states of character that affect a person's ability to act according to their moral principles. They are relevant to moral responsibility. | |
| - **Specific Use**: ""Again, he who fails when exposed to those temptations against which the common run of men hold out, and are well able to do so, is Soft and Luxurious (Luxury being a kind of Softness): the kind of man, I mean, to let his robe drag in the dirt to avoid the trouble of lifting it."" | |
| 9. **Moral Virtues and Vices**: | |
| - **Reason for Selection**: Moral virtues and vices are habits of character that determine a person's moral responsibility. They are formed through habituation and deliberate choice. | |
| - **Specific Use**: ""The Doctrine of the Mean here takes a form in which it has impressed subsequent thinkers, but which has less importance than is usually ascribed to it."" | |
| 10. **Equity (Epikeia)**: | |
| - **Reason for Selection**: Equity is the ability to apply moral principles flexibly and justly in specific situations. It is an important aspect of moral responsibility. | |
| - **Specific Use**: ""The Equitable is Just but better than one form of Just; and hence it appears too who the Equitable man is: he is one who has a tendency to choose and carry out these principles, and who is not apt to press the letter of the law on the worse side but content to waive his strict claims though backed by the law."" | |
| These concepts are fundamental to Aristotle's understanding of moral responsibility and are frequently discussed and applied in his ethical works.",N/A,N/A,0,Query 3/5,0.00 | |
| 0.78,0.95,50,0.6,🇪🇺 Mistral-API,"Based on the provided context, here are the key concepts describing criteria for moral responsibility in Aristotle's ethics, along with explanations and specific uses of those terms: | |
| 1. **Moral Choice (Prohairesis)**: | |
| - **Reason for Selection**: Moral choice is central to Aristotle's ethics as it represents the deliberate decision-making process that leads to actions. It is the primary criterion for moral responsibility because it involves the agent's rational deliberation and intention. | |
| - **Specific Use**: ""Now Moral Choice is neither independent of intellect, i.e. intellectual operation, nor of a certain moral state: for right or wrong action cannot be, independently of operation of the Intellect, and moral character."" | |
| 2. **Voluntary (Hekousion)**: | |
| - **Reason for Selection**: Voluntary actions are those that are within the agent's control and are performed with knowledge and intention. This is crucial for moral responsibility as it distinguishes actions that the agent is responsible for from those that are beyond their control. | |
| - **Specific Use**: ""Involuntary actions then are thought to be of two kinds, being done neither on compulsion, or by reason of ignorance. An action is, properly speaking, compulsory, when the origination is external to the agent, being such that in it the agent (perhaps we may more properly say the patient) contributes nothing."" | |
| 3. **Intellect (Nous)**: | |
| - **Reason for Selection**: The intellect is responsible for rational thought and deliberation, which are essential for making moral choices. It is the faculty that guides the agent towards the right actions. | |
| - **Specific Use**: ""But operation of the Intellect by itself moves nothing, only when directed to a certain result, i.e. exercised in Moral Action."" | |
| 4. **Habit (Ethos)**: | |
| - **Reason for Selection**: Habits are formed through repeated actions and are crucial for developing moral character. They represent the disposition of the agent to act in certain ways, which is a key aspect of moral responsibility. | |
| - **Specific Use**: ""Again, in whatever cases we get things by nature, we get the faculties first and perform the acts of working afterwards; an illustration of which is afforded by the case of our bodily senses, for it was not from having often seen or heard that we got these senses, but just the reverse: we had them and so exercised them, but did not have them because we had exercised them."" | |
| 5. **Pleasure and Pain**: | |
| - **Reason for Selection**: Pleasure and pain are significant because they influence moral choices and actions. They can either guide the agent towards virtuous actions or lead them astray. | |
| - **Specific Use**: ""Let us then be understood to have stated, that Virtue has for its object-matter pleasures and pains, and that it is either increased or marred by the same circumstances (differently used) by which it is originally generated, and that it exerts itself on the same circumstances out of which it was generated."" | |
| 6. **Self-Control (Enkrateia)**: | |
| - **Reason for Selection**: Self-control is important for moral responsibility as it represents the agent's ability to regulate their desires and emotions in accordance with reason. It is a virtue that helps the agent to act in accordance with moral principles. | |
| - **Specific Use**: ""Again, he who fails when exposed to those temptations against which the common run of men hold out, and are well able to do so, is Soft and Luxurious (Luxury being a kind of Softness): the kind of man, I mean, to let his robe drag in the dirt to avoid the trouble of lifting it."" | |
| 7. **Virtue (Arete)**: | |
| - **Reason for Selection**: Virtue is the overarching concept in Aristotle's ethics, representing the excellence of character that enables the agent to act in accordance with moral principles. It is the ultimate goal of moral education and development. | |
| - **Specific Use**: ""Virtue then is “a state apt to exercise deliberate choice, being in the relative mean, determined by reason, and as the man of practical wisdom would determine.” | |
| 8. **Involuntary (Akousion)**: | |
| - **Reason for Selection**: Involuntary actions are those that are beyond the agent's control and are not subject to moral responsibility. Understanding what constitutes involuntary actions is crucial for determining moral responsibility. | |
| - **Specific Use**: ""But when actions are done, either from fear of greater evils, or from ignorance of the particular facts, these are involuntary."" | |
| 9. **Practical Wisdom (Phronesis)**: | |
| - **Reason for Selection**: Practical wisdom is the ability to make correct moral judgments and act accordingly. It is essential for moral responsibility as it guides the agent in choosing the right actions. | |
| - **Specific Use**: ""Practical Wisdom is not Knowledge is plain, for it has to do with the ultimate issue, as has been said, because every object of action is of this nature."" | |
| 10. **Moral Virtue (Ethike Arete)**: | |
| - **Reason for Selection**: Moral virtue is the specific type of virtue that pertains to character and is developed through habit and practice. It is the foundation of moral responsibility as it shapes the agent's dispositions and actions. | |
| - **Specific Use**: ""Moral Virtue is a State apt to exercise Moral Choice and Moral Choice is Will consequent on deliberation, the Reason must be true and the Will right, to constitute good Moral Choice, and what the Reason affirms the Will must pursue."" | |
| These concepts are fundamental to Aristotle's ethics and provide a comprehensive framework for understanding moral responsibility in his philosophy.",N/A,N/A,0,Query 4/5,0.00 | |
| 1.0,0.95,50,0.6,🇪🇺 Mistral-API,"Based on the provided context, here are the key concepts describing criteria for moral responsibility in Aristotle's ethics, along with explanations and specific uses of those terms: | |
| 1. **Voluntary Actions (ἑκούσια)**: | |
| - **Reason for Selection**: Aristotle distinguishes between voluntary and involuntary actions to determine moral responsibility. Voluntary actions are those that are done with knowledge and intention. | |
| - **Specific Use**: ""Involuntary actions then are thought to be of two kinds, being done neither on compulsion, or by reason of ignorance. An action is, properly speaking, compulsory, when the origination is external to the agent, being such that in it the agent (perhaps we may more properly say the patient) contributes nothing"" (Book III, Chapter I). | |
| 2. **Moral Choice (προαίρεσις)**: | |
| - **Reason for Selection**: Moral choice is central to Aristotle's ethics as it represents the deliberate selection of actions based on reason and character. | |
| - **Specific Use**: ""Now Moral Choice is plainly voluntary, but the two are not co-extensive, voluntary being the more comprehensive term; for first, children and all other animals share in voluntary action but not in Moral Choice"" (Book III, Chapter I). | |
| 3. **Deliberation (βουλήσις)**: | |
| - **Reason for Selection**: Deliberation is the process of reasoning about the means to achieve a chosen end, which is essential for moral responsibility. | |
| - **Specific Use**: ""Deliberation has for its object whatever may be done through one’s own instrumentality, and the actions are with a view to other things; and so it is, not the End, but the Means to Ends on which Deliberation is employed"" (Book III, Chapter III). | |
| 4. **Intellect (νοῦς)**: | |
| - **Reason for Selection**: The intellect is the faculty that apprehends universal principles and guides moral choice, making it crucial for moral responsibility. | |
| - **Specific Use**: ""Of the good man it is true likewise that he does many things for the sake of his friends and his country, even to the extent of dying for them, if need be: for money and honours, and, in short, all the good things which others fight for, he will throw away while eager to secure to himself the καλὸν"" (Book IX, Chapter IX). | |
| 5. **Habit (ἔθος)**: | |
| - **Reason for Selection**: Habits are formed through repeated actions and shape an individual's character, influencing their moral responsibility. | |
| - **Specific Use**: ""By doing just actions we come to be just; by doing the actions of self-mastery we come to be perfected in self-mastery; and by doing brave actions brave"" (Book II, Chapter I). | |
| 6. **Virtue (ἀρετή)**: | |
| - **Reason for Selection**: Virtues are habits that enable individuals to act in accordance with reason and achieve the good life, making them essential for moral responsibility. | |
| - **Specific Use**: ""Virtue then is ‘a state apt to exercise deliberate choice, being in the relative mean, determined by reason, and as the man of practical wisdom would determine’"" (Book II, Chapter VI). | |
| 7. **Practical Wisdom (φρόνησις)**: | |
| - **Reason for Selection**: Practical wisdom is the intellectual virtue that enables individuals to make good judgments about what is good for them and others, guiding moral responsibility. | |
| - **Specific Use**: ""Practical Wisdom is concerned with things that are good or bad for man; it is a rational quality, concerned with action and contingent matters"" (Book VI, Chapter V). | |
| 8. **Self-Control (ἐγκράτεια)**: | |
| - **Reason for Selection**: Self-control is the virtue that enables individuals to regulate their desires and emotions in accordance with reason, which is crucial for moral responsibility. | |
| - **Specific Use**: ""Again, he who fails when exposed to those temptations against which the common run of men hold out, and are well able to do so, is Soft and Luxurious (Luxury being a kind of Softness)"" (Book VII, Chapter VIII). | |
| 9. **Incontinence (ἀκρασία)**: | |
| - **Reason for Selection**: Incontinence represents the lack of self-control, where individuals act against their better judgment due to strong desires or emotions, affecting their moral responsibility. | |
| - **Specific Use**: ""The Precipitate form of Imperfect Self-Control they are most liable to who are constitutionally of a sharp or melancholy temperament: because the one by reason of the swiftness, the other by reason of the violence, of their passions, do not wait for Reason"" (Book VII, Chapter VIII). | |
| 10. **Justice (δικαιοσύνη)**: | |
| - **Reason for Selection**: Justice is the virtue that ensures individuals act fairly and equitably, which is fundamental to moral responsibility in social contexts. | |
| - **Specific Use**: ""Justice is the moral state in virtue of which the just man is said to have the aptitude for practising the Just in the way of moral choice, and for making division between, himself and another, or between two other men"" (Book V, Chapter X). | |
| 11. **Equity (ἐπιείκεια)**: | |
| - **Reason for Selection**: Equity is the virtue that allows for flexibility in the application of justice, ensuring that moral responsibility is exercised fairly in unique situations. | |
| - **Specific Use**: ""The Equitable is Just but better than one form of Just: and hence it appears too who the Equitable man is: he is one who has a tendency to choose and carry out these principles, and who is not apt to press the letter of the law on the worse side but content to waive his strict claims though backed by the law"" (Book V, Chapter X). | |
| 12. **Pleasure and Pain**: | |
| - **Reason for Selection**: Aristotle emphasizes the role of pleasure and pain in moral responsibility, as they influence an individual's actions and choices. | |
| - **Specific Use**: ""Virtue has for its object-matter pleasures and pains, and that it is either increased or marred by the same circumstances (differently used) by which it is originally generated, and that it exerts itself on the same circumstances out of which it was generated"" (Book III, Chapter III). | |
| 13. **Moral Virtues and Vices**: | |
| - **Reason for Selection**: Moral virtues and vices are habits that shape an individual's character and determine their moral responsibility. | |
| - **Specific Use**: ""The Doctrine of the Mean here takes a form in which it has impressed subsequent thinkers, but which has less importance than is usually ascribed to it"" (Book II, Chapter VI). | |
| These concepts are fundamental to Aristotle's understanding of moral responsibility, as they describe the criteria by which individuals are held accountable for their actions.",N/A,N/A,0,Query 5/5,0.00 | |