The Conception of Virtue in the Philosophy of Islamic Ethics

The Ethics Theories which is based on the self have been developed by Muslim Philosophiers who based on the inherited ethics philisophy literature of Antic Period Greek Philosophiers. The most important feature that separates philosophical ethics perspective from teologic or mystical ethics perspectives is the self theory. At the same time this feature causes philosophical ethi cs to have universal character. Philosophical ethics theory aims at universal good and virtue. It is based on conditions and behaviors that have become skills and without change in a short time. Despite the effect of environmental factors, habits appear on a large scale based on people's temperament and they form moral behaviors' foundation. Habit is a general concept that express both virtue and non - virtue. because ideal of the ethics is virtue, we are going to talk about virtue in this communique. There a re three sources of habits in the self. Both lust power and wrath power are animal incitement powers. And the third one is mind that forms people's essence. The power of lust enables people to attract the things which they need while the power of wrath ena bles people to get rid of the things which they think think are harmful. Mind enables using of these powers in balance, therefore it is a manager and controller of them. The virtue of chastity arises from the balanced move of the lust power and the virtue of bravery originates from the balanced move of the power of wrath. The independent virtue of mind is wisdom. It is thought - ptovoking that the mind is responsible moderation and control of instigation powers. If the mind is balanced, it is a source of wisd om virtue. If the mind isn't balanced, it is a source of non - virtue. The virtue of justice appears when, based on the powers, the basic virtues which are formed from chastity, bravery and wisdom are in complete balance. In this case it is understood that j ustice a combination of virtues in one respect and the essence of them in another respects. In this case we say that there are four basic virtues and secondary virtues arise from them. If people use their psychological and mental abilities in a good way, t hey will be virtuous and happy. Otherwise, they will be unhappy. Moral perfection and happiness are possible for every person with no exception in any religion or culture. In terms of philosophical ethics, religion and cultural factors cannot form moral va lues with the norms of they have put. They can only contribute to their preservation and development