A) passion.
B) faculty.
C) state of character.
D) All of the above
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A) is unimportant; what matters is whether one does the right thing.
B) is a sign that one is truly virtuous.
C) deprives an action of its moral worth.
D) is a sign that one is not truly virtuous.
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A) careful philosophical reasoning.
B) perception.
C) experimentation.
D) All of the above
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A) we are praised and blamed for virtues and vices, but not for passions.
B) passions are states of character, but virtues and vices are not.
C) virtues and vices are innate to our nature, but passions are not.
D) None of the above (Aristotle thinks that virtues and vices are kinds of passions.)
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A) Excesses of passions and actions
B) Defects of passions and actions
C) Passions and actions which cause harm
D) Both a and b
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A) dispositions to act in certain ways.
B) capacities to experience passions.
C) states of character.
D) virtues and vices.
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A) They are naturally virtuous; it is society that makes them wicked.
B) They are naturally vicious; it is society that teaches them to be virtuous.
C) They are naturally neither virtuous nor vicious; virtue must be learned.
D) They are irreparably bad; they can never truly become virtuous.
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A) being virtuous is in between being a horrible person and being perfect.
B) virtue sometimes involves treating people unkindly.
C) virtue is a matter of avoiding excess and deficiency.
D) virtue is a matter of compromising one's self-interest with the interests of others.
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A) virtuous.
B) wicked.
C) irrational.
D) None of the above
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