Eleanor Finch
Aristotle's ethical treatises, the Nicomachean Ethics and the Eudemian Ethics, explore the character traits that constitute a life well lived. Aristotle identifies the different parts of the soul and the excellences associated with each, arguing that true happiness comes from acting in a way that exercises our uniquely human abilities. He distinguishes between three broad types of excellence: bodily excellence, encompassing health, strength, and good looks; the excellence of the irrational or non-rational soul, including virtues such as temperance, courage, and justice; and the excellence of the rational soul, or the excellences of intelligence. While Aristotle acknowledges the role of good fortune in living a happy life, he emphasizes that the highest good, virtuous activity, is not left to chance. Acquiring and exercising virtues, according to Aristotle, is a personal responsibility, and he provides a catalogue of specific excellences of character that individuals should strive to embody.
| Characteristics | Values |
|---|---|
| Happiness | Chief good and end goal of human life |
| Truth | |
| Honesty | |
| Responsibility | |
| Fairness | |
| Uniquely human abilities | |
| Good fortune | |
| Virtue | |
| Temperance | |
| Courage | |
| Justice | |
| Magnificence | |
| Greatness of soul | |
| Honour | |
| Bodily excellence | Health, strength, good looks |
| Intelligence | Theoretical, metaphysics, mathematics |
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What You'll Learn
Aristotle's conception of happiness
In his ethical treatises, the Nicomachean Ethics and the Eudemian Ethics, Aristotle explores the concept of eudaimonia, or "happiness" or "flourishing". He examines the character traits that human beings need to live life at its best, or to flourish. These traits are the virtues or excellences that constitute a person of excellent character. Aristotle identifies three broad types of excellence: bodily excellence, including health, strength, and good looks; the excellence of the irrational or non-rational soul, which includes traits such as temperance and courage; and the excellence of the rational soul, which includes traits such as intelligence and wisdom.
Aristotle argues that true happiness comes from acting in a way that exercises our uniquely human abilities. This involves not only our rational abilities but also our ethical virtues. For Aristotle, ethical virtue is not just about telling the truth but about being an honest person who can be trusted to act responsibly and deal with others fairly. This conception of virtue is closely tied to the idea of magnificence, or greatness of soul, which is a higher form of ordinary virtues such as honour.
Aristotle also recognises that acquiring these virtues and living a virtuous life requires some degree of good fortune. For example, a person needs to be fortunate enough to have parents and fellow citizens who help them become virtuous. However, he also emphasises that we share much of the responsibility for acquiring and exercising virtues. This process of character-building starts in youth and evolves continuously, and Aristotle provides a catalogue of specific excellences of character that a person should strive to embody.
Overall, Aristotle's conception of happiness is deeply intertwined with his understanding of virtue and excellence of character. By exercising our virtues and striving for excellence, we can achieve a state of flourishing or eudaimonia, which is the ultimate goal of human life.
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Moral virtue
Aristotle's ethical writings, including the Nicomachean Ethics and the Eudemian Ethics, focus on the character traits that human beings need to live a good life. He identifies the different parts of the soul and the excellences associated with each, arguing that true happiness comes from acting in a way that exercises our uniquely human abilities.
Aristotle identifies three broad types of excellence that human beings can display. The first is bodily excellence, which includes traits such as health, strength, and good looks. This type of excellence is not directly related to ethics. The other two types of excellence are of the soul, and they are further divided into the irrational or non-rational element and the rational element.
Within the rational element, Aristotle identifies two main types of excellence, which can be called the excellences of intelligence or, as he terms them, intellectual virtues. One is theoretical, relating to skills in metaphysics and mathematics. The other is practical, relating to wisdom in action.
Aristotle's concept of "excellence of character" or "moral virtue" emphasizes the importance of ethical behaviour and the development of virtues. He believes that happiness is the chief good and end goal of human life, and that it is achieved through virtuous activity and the exercise of our uniquely human abilities. Aristotle identifies several virtues, including temperance, courage, justice, and magnificence.
According to Aristotle, character-building starts in youth and is a continuous process. He believes that while some good fortune is necessary to become virtuous, individuals share much of the responsibility for acquiring and exercising virtues. By cultivating virtues and making them habitual, individuals can strive towards excellence of character and, ultimately, happiness.
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Bodily excellence
Aristotle's concept of "excellence of character" emphasizes an ethical aspect, which he believes leads to happiness. He identifies three broad types of excellence that human beings can display, the first of which is bodily excellence.
In his writings, Aristotle discusses the different parts of the human soul and the excellences associated with each. He makes a distinction between the irrational or non-rational element and the rational element of the soul. Within the rational element, he identifies two main types of excellence: the excellences of intelligence or theoretical excellence, and the excellences of practical wisdom.
Aristotle also believed that the acquisition of excellence requires both personal responsibility and external factors, such as the influence of parents and fellow citizens. This suggests that while bodily excellence may be partly dependent on factors outside of one's control, such as genetics or access to healthcare, it is also shaped by one's environment and personal choices.
In conclusion, Aristotle's concept of bodily excellence encompasses physical traits such as health, strength, and attractiveness. While it may not be the primary focus of ethical study, it plays a crucial role in his understanding of human excellence and happiness. By recognizing the importance of bodily excellence, Aristotle highlights the holistic nature of his philosophy, which takes into account both the physical and moral dimensions of human life.
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Excellence of intelligence
Aristotle's concept of excellence is tied to his belief that the ultimate goal of human life is happiness. This happiness, or eudaemonia, is not about pleasure but is instead an activity of the soul in accordance with virtue, or excellence.
Aristotle identifies different parts of the soul and the excellences associated with each. He distinguishes between three broad types of excellence: bodily excellence, which includes health, strength, and good looks; the excellence of the irrational or non-rational element in the soul; and the excellence of the rational element, which includes the excellences of intelligence.
The excellences of intelligence are commonly referred to as intellectual virtues. Aristotle identifies two main types of excellence within the rational element: the first is theoretical, which involves proficiency in areas such as metaphysics and mathematics. The second is practical wisdom or phronesis, which is concerned with practical action and good judgment. Phronesis is considered more important than sophia (theoretical wisdom) as it helps turn moral instincts into practical action. According to Aristotle, phronesis is gained through experience and reflection, and it is a necessary condition for all virtue.
Aristotle's concept of effective intelligence (FI) is built upon his virtues' philosophy, which connects the goals of success and happiness to the core virtues needed to achieve them. FI is defined as the ability to set and achieve valuable and meaningful goals that contribute to overall success and happiness.
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Ethical virtues
Aristotle's ethical virtues are an important aspect of his philosophy, and they play a crucial role in his conception of a life well lived, or 'eudaimonia' ('happiness' or 'flourishing'). Aristotle identifies different parts of the human soul and the excellences associated with each, believing that exercising these excellences leads to happiness.
One of Aristotle's key ideas is that ethical virtues are not simply a matter of chance or good fortune. While he acknowledges that good fortune, such as being born to supportive parents and living in a virtuous community, plays a role in becoming virtuous, he emphasizes that individuals share a significant responsibility for acquiring and practising virtues. This is a central aspect of his ethical theory, which focuses on the "kind of person one is" rather than solely on their actions.
Aristotle identifies three broad types of excellence that human beings can display. The first is bodily excellence, encompassing traits such as health, strength, and good looks. However, Aristotle's primary focus is on the other two types of excellence, which are more closely tied to ethical virtues.
The second type of excellence is found in the non-rational or irrational element of the soul. This includes virtues such as courage and temperance, which Aristotle considers to be 'mean states' or middle grounds between two extremes. For example, courage can be seen as a balance between rashness and cowardice. These virtues are not tied to one's job or culture but are universally recognized as admirable traits.
The third type of excellence is associated with the rational element of the soul, or what Aristotle refers to as the excellences of intelligence. These include theoretical excellence, which involves skills in metaphysics and mathematics, and practical wisdom, which is exemplified by political leaders who apply their knowledge for the betterment of their community.
Aristotle also discusses the importance of magnificence, or the ability to do great things for the community, and greatness of soul, which surpasses ordinary virtues related to honour. He suggests that those with greater political power are in a position to exercise higher-order ethical virtues due to their increased capacity to benefit others.
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Frequently asked questions
Aristotle believes that happiness is the chief good and end goal of human life. However, he does not equate happiness with pleasure. Instead, he sees it as an activity of the soul in accordance with excellence.
Aristotle identifies three broad types of excellence: bodily excellence, which includes health, strength, and good looks; the excellence of the irrational or non-rational soul; and the excellence of the rational soul, which includes theoretical and practical wisdom.
Aristotle's concept of "excellence of character" emphasizes the importance of a person's disposition or character in ethical behaviour. He argues that true happiness comes from acting in a way that exercises our uniquely human abilities and virtues.
Aristotle suggests that character-building starts in youth and is a continuous process. He believes that while good fortune, such as supportive parents and community, plays a role, individuals also share the responsibility for acquiring and exercising virtues through their actions.
