Aristotle says that unless we answer that question, we will be none the wiser—just as a student of medicine will have failed to master his subject if he can only say that the right medicines to administer are the ones that are prescribed by medical expertise, but has no standard other than this b18— Some of these include cowardliness, shamelessness, rashness and bashfulness.
Although Aristotle is deeply indebted to Plato's moral philosophy, particularly Plato's central insight that moral thinking must be integrated with our emotions and appetites, and that the preparation for such unity of character should begin with childhood education, the systematic character of Aristotle's discussion of these themes was a remarkable innovation.
The Doctrine of the Mean 5.
The strong form of egoism we have been discussing cannot accept Aristotle's doctrine of the priority of the city to the individual. He draws this analogy in his discussion of the mean, when he says that every craft tries to produce a work from which nothing should be taken away and to which nothing further should be added b5— By contrast, in Book VII Aristotle strongly implies that the pleasure of contemplation is the good, because in one way or another all living beings aim at this sort of pleasure.
This term indicates that Aristotle sees in ethical activity an attraction that is comparable to the beauty of well-crafted artifacts, including such artifacts as poetry, music, and drama.
Aristotle would be on stronger grounds if he could show that in the absence of close friends one would be severely restricted in the kinds of virtuous activities one could undertake.
The impetuous person is someone who acts emotionally and fails to deliberate not just once or twice but with some frequency; he makes this error more than most people do. He lies between the coward, who flees every danger and experiences excessive fear, and the rash person, who judges every danger worth facing and experiences little or no fear.
It tells the individual that the good of others has, in itself, no valid claim on him, but that he should serve other members of the community only to the extent that he can connect their interests to his own.
At first, Aristotle leaves open the first of these two possibilities. Persons acting courageously or with temperance may not understand that such actions are done for the sake of theoretical inquiry and thus are appropriate to the philosopher, who is the only agent in the position to understand the true reason for choosing virtuous actions.
What Aristotle has in mind when he talks about theoria is the activity of someone who has already achieved theoretical wisdom.
To say that there is something better even than ethical activity, and that ethical activity promotes this higher goal, is entirely compatible with everything else that we find in the Ethics.
Just as consequentialism is the thesis that one should maximize the general good, whatever the good turns out to be, so egoism can be defined as the parallel thesis that one should maximize one's own good, whatever the good turns out to be.
Aristotle's project seems, at least on the surface, to be quite different. One must make a selection among pleasures by determining which are better.
The book is most likely to convince of its main theses those who share its substantial methodological assumptions, and it would have been helpful to have had explicit discussion of these. I am very partial to ice cream, and a bombe is served divided into segments corresponding one to one with the persons at High Table: Although Aristotle is interested in classifying the different forms that friendship takes, his main theme in Books VIII and IX is to show the close relationship between virtuous activity and friendship.
Since Aristotle thinks that the pursuit of one's own happiness, properly understood, requires ethically virtuous activity and will therefore be of great value not only to one's friends but to the larger political community as well, he argues that self-love is an entirely proper emotion—provided it is expressed in the love of virtue IX.Aristotle’s work, The Nicomachean Ethics, consists of numerous books pertaining to Aristotle’s Ethics—the ethics of the good life.
The first book discloses Aristotle’s belief on moral philosophy and the correlation between virtue and happiness.
The definition of happiness has long been disputed. Happy Lives and the Highest Good Book Description: Gabriel Richardson Lear presents a bold new approach to one of the enduring debates about Aristotle's Nicomachean Ethics: the controversy about whether it coherently argues that the best life for humans is one devoted to a single activity, namely philosophical contemplation.
Happy Lives and the Highest Good: An Essay on Aristotle's "Nicomachean Ethics" the controversy about whether it coherently argues that the best life for humans is one devoted to a single activity, namely philosophical agronumericus.com: Gabriel Richardson Lear.
Essay on Nicomachean Ethics: Friendship, Virtue and Happiness - In the writings of Aristotle, seen in Nicomachean Ethics, it is evident that Aristotle believes that friendship is necessary for a virtuous and therefore happy life.
Happy Lives and the Highest Good Happy Lives and the Highest Good An Essay on Aristotle's Nicomachean Ethics Gabriel Richardson Lear.
Editions. Paperback. ISBN. and that we should not try to read the entire Ethics as an attempt to flesh out the notion that the best life aims at the "monistic. InNEI.7 Aristotle argued that the human good at which the happy person aims is virtuous activity of reason. And he opaquely hinted that “if there are many virtues, [the human good] is the activity of the soul in accordance with the best and most final virtue” (a16–18).Download