¶ … Nicomachean Ethics, Aristotle explains his theory of virtue and how to become virtuous. The main premise of Aristotle's theory of virtue rests upon the ideal of the "highest good" (Nic. Ethics I 2). Aristotle defines this as happiness, or living well. After this, Aristotle goes on to determine what exactly it means to "live well." He begins this process by stating what does not constitute living well. At first glance, pleasure wealth and honor appear to lead to happiness; however they fall short, as there are examples of persons having these and nonetheless not being happy. In his attempt to understand happiness then, the philosopher takes a wider view, looking towards human life as a whole in order to determine the elements of a happy, good and virtuous life (Nic. Ethics I 7). In terms of this paradigm, the ultimate happiness lies in spiritual values rather than material acquisitions: human life gains meaning by being functional in the larger scheme of the function of living. Thus, to be virtuous,...
When moderation is applied to the physical, while the focus is primarily on the spiritual, there is balance between the two, and virtue can be achieved. The nature of virtue itself is then also a mean between the two extremes of too much or too little. Balance is the key to finding virtue (Nic. Ethics II 6). Thus for example the mean between rashness and cowardice equals the virtue of courage.
Nicomachean Ethics Aristotle said, "The good for man is an activity of the soul in accordance with virtue, or if there are more kinds of virtue than one, in accordance with the best and most perfect kind" (). According to Aristotle and his Nicomachean ethics, there are two kinds of virtue: intellectual and moral. Intellectual virtues are learned by instruction and moral virtues are learned by practice. According to his theory,
If this was the case, and this transformation of reasoning did occur, then that person would be truly virtuous. There are many strengths to Aristotle's argument, as well. One of the main strengths is the discussion of the two kinds of virtue - the kind that comes from habit, and the kind that comes from learning. This would work to demonstrate why some people change so much as they grow
These [bad effects of pleasure and pain] are the reason why people actually define the virtues as ways of being unaffected and undisturbed [by pleasures and pains]" (1104b21-25) It is not imperative to remain indifferent or unaffected by both pleasure and pain to be virtuous, it is only essential that we have the right feelings of pleasure and pain at the right time. Therefore, he goes on defining virtue as
In conclusion, in Aristotle's account, some ends may be worth choosing for their own sakes and for the sake of happiness. Friends, honor, pleasure, and moral virtue may be worth choosing for two reasons: for their intrinsic value and for their contribution to happiness. Aristotle's ethics is eudaimonistic, meaning that every action is ultimately to be justified by reference to the person's own happiness. For Aristotle, anything that fulfills its essential
Aristotle thought happiness was longer in coming, it was the manner of being actualized and fulfilling one's true potential using their own individual gifts: Again, if the virtues are concerned with actions and passions, and every passion and every action is accompanied by pleasure and pain, for this reason also virtue will be concerned with pleasures and pains. This is indicated also by the fact that punishment is indicated by
Aristotle vs. Mill The Greek philosopher Aristotle and John Stuart Mill agreed that the objective of morality was the pursuit of general happiness and the good life in society and in the individual. But they deviated in the concept of, and the manner of arriving at, "the right thing to do," especially in reference to friendships. Mill held that actions are right in the proportion that they tend to promote that
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