Essay On Character Is More Important Than Money
Human capitalism would have a few core tenets:1. Humanity is more important than money.2. The unit of an economy is each person, not each dollar.3. Markets exist to serve our common goals and values.
essay on character is more important than money
This article will look at the two elements as individual entities, explore how they are intrinsically linked, and why both being on the same page is significant for success. It will also attempt to answer the big question: What is more important: money or character?
However, there are ways in which you can not only avoid any negative pitfalls but turn it into a positive aspect of your character. Donating money to worthwhile causes is an obvious way of boosting your empathy. Yet simply having a social circle with friends across all income levels can enhance your moral judgment.
Money will seem like the obvious answer when first asking what the more important of the two is. Yet as this article demonstrates, character has the same level of significance. Without good character, money will disappear. Without money, character will be deemed surplus to requirements.
Dalrymple is saying that some people believe happiness should not be affected by the way you choose to live your life. They resist the view that happiness is reliably linked to some behaviors more than others.
Adults and children rated characters with high moral character as being happier regardless of their intelligence. In other words, adults and children believe a less intelligent person with high moral character is happier than a more intelligent person with low moral character.
A team of psychologists recruited more than 1200 participants from the U.S. and Canada. The participants installed an app on their smartphones. The researchers randomly alerted the participants on their phones at three random points throughout each day.
A meta-analysis of 23 studies found that at the individual level, intelligence has no relationship with happiness. Knowing the IQ of two random people in the same country tells you nothing about whether one is happier than the other. But knowing something about their moral character will tell you something.
Many people would prefer to be smarter than more ethical. This is because they\u2019d say intelligence will lead to more money, more friends, more mates, and ultimately, more happiness. But these findings suggest people intuitively believe moral character, compared to intelligence, is more closely tied to happiness.
\u201CIn conclusion, we found that moral judgment plays a fundamental role in our happiness conception, which is surprisingly early emerging and robust across ages, cultures, and languages. These findings thus not only contribute to a better understanding of the nature and origins of our happiness concept, but also uncover the unique role of morality in perceived happiness as a fundamental cognitive feature of the mind. Therefore, the answer to the ancient question \u2018what is happiness\u2019 is actually within us from early in life: Happiness is more than just good feelings; it arises from goodness in the soul.\u201D
A recent study in Social Psychological and Personality Science found that people who value their time more than pursuing money were happier. In a series of six studies, the researchers asked more than 4,600 participants questions such as whether they would prefer pay more rent for an apartment with a short commute or a pay less rent for an apartment with a long commute. Just more than half of respondents said they valued their time over money, and overall they were happier than those who said making money was more important than their time.
What if you do not have all that extra income to hire house cleaners, grocery shoppers and whatnot? You may trade off in other ways: You may not mind spending an extra hour venturing to two grocery stores instead of one to nab the best deals. You may, however, take the money saved and put it toward that landscaper in order to allocate more time for whatever makes you joyful.
In short, there are no easy answers. We generally prioritize one thing over the other depending on our core values, but that can change at different times during our lives. If we know we can be happier putting more emphasis on our time than making money, though, maybe we should try it.
Aristotle's famous four categories of character (the virtuous, the continent, the incontinent, and the vice-filled8) in the Nicomachean Ethics reflect aspects of this deeper definition.9 In the vice-filled person, reason and appetite are united; and reason is a slave to passions and appetites. The vice-filled person chooses what his or her appetites command. In the incontinent person, reason and appetite are not united; and appetite wins out more often than reason. There is correct knowledge of the right thing to do and desire to do it, to be a virtuous person, but one fails more than one wins; and appetite overrides reason. In the continent person, reason and appetite are not united; but reason wins out more often than appetite. The desire is there; and the right thing gets done more frequently than not. In the virtuous person, reason and appetite are united; and appetite is controlled by reason so the right thing gets done (most of the time). In addition, these categories admit of degrees; one person may be more continent or less incontinent. Also, persons are not static; they (usually) move within a category or between categories during the course of their lifetime. Most persons fall into the categories of continent and incontinent; they know the good and are more or less able to do it.
Aristotle, in a more philosophical examination of character and the human being, found three things in the soul: passions (appetite and emotions), faculties (the capability to experience passions), and states of character (being well- or ill-disposed to each passion, the best state being moderation between extremes, for example, feeling anger moderately rather than too weakly or too violently) (Aristotle n.d., bk. 2, chap. 5). Aquinas took these up interpreting them as passion (passio), power (potentia), and habit (habitus). He then analyzed in which of these three character resides. Character is not a passion because passions come and go but character is indelible. Character is not a habit because a bad habit cannot be good nor a good habit bad, but character can be good or bad, in other words, it is indifferent to goodness and badness. Therefore, character must be a power, a potentia.18 Here then is the root of the mutability of character, namely, a power is an ability or potential for change of some sort. There is movement from potential to actual, from power to action.
A third way actions become automatic is through what Aquinas calls habitus, that is, inclination or disposition. I may give a dollar to the man in the orange beanie every time I see him, and that is a habit. But if every time I see someone begging, I give them a dollar; and I regularly give my restaurant leftovers to a homeless person; and I see a person without a coat shivering in the middle of winter and give them my coat, and on and on, example after example, that is a habitus, an inclination, a will-ingness, to respond charitably to anyone in need as the situation arises. The will has been trained to recognize the situation when it arises and to be willing to act in a charitable way. Rather than a habit as a type of muscle memory (always putting my keys on the bookshelf), the repeated actions of a specific kind (e.g., charitable) in different situations become a disposition to act in a specific way in all situations, in this case, in a charitable way. With habitus, one becomes a charitable person rather than a person with a habit. The source of this last type of action is character. In order for the physician to write a prescription for contraception (or not) out of a habitus rather than a habit, he or she needs to act out of the detailed definition of character discussed at the beginning of this paper: desires, inclinations, tendencies, knowledge, and virtue.
Responsibility and intention are rooted in the will, which is the source of the self-possession and self-governance of human beings. Self-possession is different from possession of an object. One can own or hold an object, such as a rock, and therefore have possession of it. But one owns and holds oneself internally in a way one cannot with a rock. We are conscious of the rock as something that is external, but we are conscious of ourselves from the inside. We are both the object of our consciousness and the subject.27 As such, we have possession of ourselves in a more intimate way than we have possession of a rock.
More than a crackerjack lecture on temperance is going to be required if you are to become temperate. You must change your heart. Only by dint of repeated acts, performed with difficulty and against the grain, will temperance become your good such that acting in accord with it in changing circumstances is merely a matter of your acting in character. (McInerny 2004, 109)