Final Exam Application Essay Aristotle believed the highest good is happiness, once we choose happiness as an end that is the ultimate goal. The path a person takes to reach their end goal is numerous or can lead to more means and not to an end, in the New York Times article Man Who Gave Psychics $718,000 ‘Just Got Sucked In’ By Michael Wilson. Niall Rice, was placed in a strange situation he visited psychics whom claimed to reconnect him to his distant love no matter the cost or dimension.
Aristotle would view Mr. Rice’s readiness to believe the questionable claims stated by the psychic mediums, as being Rice’s attempt to satisfy his wanting to be reconnected with Michelle no matter the cost. Aristotle would view this situation in the context of a virtuous state, because Aristotle defines moral virtue as a way in which an individual behaves in the right manner as a means between deficiency and excess. And these are vices that are seen between moral virtues. Aristotle believes that moral virtue is the only reasonable way to an effective action. What a
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This means that he engaged in actions that could possibly lead to excessiveness or deficiency instead of a middle ground (mean). I would argue that Aristotle 's definition moral virtue would indicate that Mr. Rice did not exhibit moral virtue, because moral virtue is having the proper attitude towards pain and pleasure. Mr. Rice did not know necessarily how to cope with the distance and later death of his former love. And attempted to achieve his own happiness by the means of using a psychic. But did not necessarily mean that connecting with Michelle would lead to his happiness but to other means instead of the ultimate
He stated, “So virtue is a provisional disposition… virtue is a mean; but in respect of what is right and what is right and best, it is an extreme (Aristotle, 42).” Here Aristotle explains that moral virtue is determined by reason and that it avoids the states of too much, excess, or too little, deficiency. He believes that our soul is the principle of living because it is inside of us. Therefore, for Aristotle the soul was morally which is where we are given the right reason. He believes that, “there are two parts of the soul, one rational and one irrational (Aristotle, 145).” The rational part, which is how he believe we should do our actions upon, consists of possessing reason, part that can think and command, and intellectual virtues, which are virtues that come from time and experience. Courage is a moral virtue. When having courage, you either have too much fear, which makes you a coward, or you have too little fear, where you’d be considered rash or fool hardy. Generosity is also a moral virtue. When you are generous, you are either giving too much, which makes you profligate, or you are giving too little which would consider you as a stingy person. Moral virtues lead you to happiness because of their intermediate state that is by
For instance, in book 1 chapter 5 he says that virtue is insufficient for happiness, because someone could be virtuous but in a coma, and we wouldn 't think that someone who is in a coma is living a flourishing life (comas just seem to be the sort of thing that would make it impossible to flourish) . He also uses Priam, the king of Troy, as an example He points out that Priam, though virtuous, has suffered some really horrible stuff. His son has been killed by Achilles, who drug his body around in the dirt refusing a proper burial . However virtuous Priam may be, Aristotle thinks that these sorts of things are sufficiently bad that Priam probably just can 't be called happy or flourishing, despite his virtue. So, though Aristotle argues that the flourishing or happy person is virtuous, i.e., virtue is necessary for happiness, he argues that the virtuous person isn 't necessarily happy, because virtue of itself is insufficient for
Aristotle’s virtue ethics has a few key points that must be discussed to understand fully how we get to answer the question above. First, a virtue is an excellent use of function of a thing. There are intellectual virtues, such as wisdom and ideas, as well as moral virtues like temperance and honesty. Virtue has a certain structure to it, there is virtue which is where the good is located, and then two vices on either side in which they represent the bad. One vice is called the excess vice and that is where there is too much of the virtue, and the other is the deficiency vice where there is too little of the virtue present. So, for example, if I lie too much I would correct that vice by aiming on the exact opposite end of the spectrum talked about above so that I end up in the middle (the virtue.) One thing virtue ethics depends on is happiness. Aristotle believed that children could not be happy because they have not experienced the same things adults have, he also believes that a fulfilled life is measured after death. Aristotle also talks about something called the Chief Good. The Chief
From pursuing pleasure to avoiding pain, life seems to ultimately be about achieving happiness. However, how to define and obtain happiness has and continues to be a widely debated issue. In Nicomachean Ethics, Aristotle gives his view on happiness. Aristotle focuses particularly on how reason, our rational capacity, should help us recognize and pursue what will lead to happiness and the good life.';(Cooley and Powell, 459) He refers to the soul as a part of the human body and what its role is in pursuing true happiness and reaching a desirable end. Aristotle defines good'; as that which everything aims.(Aristotle, 459) Humans have an insatiable need to achieve goodness and eventual happiness. Sometimes the end that people aim for is the activity they perform, and other times the end is something we attempt to achieve by means of that activity. Aristotle claims that there must be some end since everything cannot be means to something else.(Aristotle, 460) In this case, there would be nothing we would try to ultimately achieve and everything would be pointless. An ultimate end exists so that what we aim to achieve is attainable. Some people believe that the highest end is material and obvious (when a person is sick they seek health, and a poor person searches for wealth).
Aristotle's ethics consist of a form of virtue ethics, in which the ethical action is that which properly complies with virtue(s) by finding the mean within each particular one. Aristotle outlines two types of virtues: moral/character virtues and intellectual virtues. Though similar to, and inspired by, Plato and Socrates’ ethics, Aristotle's ethical account differs in some areas.
Ashley Janowiak Human Happiness and External goods Happiness is a goal every human pursues, yet the ways in which it is pursued differs amongst people. Some believe prosperity will bring them happiness. Others believe material, power, fame, success, or love will bring them happiness. No matter what one believes is the right way to conquer this goal, every person will take their own unique path in an attempt to find it. But what is happiness like?
Both Plato and Augustine offer unusual conceptions of what one must acquire to live a truly happy life. While the conventional view of happiness normally pertains to wealth, financial stability, and material possessions, Plato and Augustine suggest that true happiness is rooted in something independent of objects or people. Though dissimilar in their notions of that actual root, each respective philosophy views the attaining of that happiness as a path, a direction. Plato’s philosophy revolves around the attainment of eternal knowledge and achieving a metaphysical balance. Augustine also emphasizes one’s knowing the eternal, though his focus is upon living in humility before God. Both assert that human beings possess a natural desire for true happiness, and it is only through a path to something interminable that they will satisfy this desire.
...Aristotle’s conclusion relates human good, activity of soul and excellence. It is this expression of virtue through action that allows happiness to be obtained. Such dependence on virtue sets the scene for Aristotle to examine virtue more closely. He will elaborate on the two parts of reasoning well (virtue). The first part of reasoning well is having the right desires to aim oneself at the right good and not just the apparent good. The second part of reasoning well is knowing how to get to this proper desire. This will be further elaborated in book two where Aristotle will explore what it means to reason well and what is means to be virtuous.
1.) Aristotle begins by claiming that the highest good is happiness (198, 1095a20). In order to achieve this happiness, one must live by acting well. The highest good also needs to be complete within itself, Aristotle claims that, “happiness more than anything else seems complete without qualification, since we always…choose it because of itself, never because of something else (204, 1097b1). Therefore, Aristotle is claiming that we choose things and other virtues for the end goal of happiness. Aristotle goes on to define happiness as a self-sufficient life that actively tries to pursue reason (205, 1098a5). For a human, happiness is the soul pursuing reason and trying to apply this reason in every single facet of life (206, 1098a10). So, a virtuous life must contain happiness, which Aristotle defines as the soul using reason. Next, Aristotle explains that there are certain types of goods and that “the goods of the soul are said to be goods to the fullest extent…” (207, 1098b15). A person who is truly virtuous will live a life that nourishes their soul. Aristotle is saying “that the happy person lives well and does well…the end
To be just or unjust. To be happy or unhappy? Men fall into these two categories. Why does a man act according to these 2 extremes? Is it because they fear punishment? Are they quivering in fear of divine retribution? Or do men do just things because it is good for them to do so? Is justice, good of its rewards and consequences? Or is it good for itself. What is justice? Are the people who are just, just as happy as the people who are unjust? Plato sheds light on these questions and says yes, I have the definition of justice and yes, just people are happy if not happier than unjust people. Plato show’s that justice is worthwhile in and of itself and that being a just person equates to being a happy person. In my opinion, Plato does a good job and is accurate when explaining what it is to be just and this definition is an adequate solution to repairing an unjust person or an unjust city or anything that has an unjust virtue and using the definition of what justice is accurately explains why just people are happier than unjust people.
Happiness, for Aristotle, is an End in and of itself. "For (Happiness) we choose always for its own sake, and never with a view to anything further." This conception of Happiness is vital, as Aristotle seeks to establish Happiness as the Highest Human Good. For Aristotle, it seems obvious, as even when choosing honor, pleasure, or intellect, we choose them not only for themselves, but also for the Happiness that is derived from them. As an End, Happiness becomes more than a pleasure-state, but a complete notion of fulfillment, and the Good to which all humans strive.
Happiness is the goal of every human beings according to Aristotle, however what does happiness imply? It is in his attempt to define happiness and to find a way to attain it that Aristotle comes across the idea of virtue. It is thus necessary to explain the relationship between these two terms. I will start by defining the good and virtue and then clarify their close link with the argument of function, I will then go into more details in explaining the different ways in which they are closely related and finally I am going to give an account of the apparent contradiction in Book X which is a praise of the life of study.
Aristotle feels we have a rational capacity and the exercising of this capacity is the perfecting of our natures as human beings. For this reason, pleasure alone cannot establish human happiness, for pleasure is what animals seek and human beings have higher capacities than animals. The goal is to express our desires in ways that are appropriate to our natures as rational animals. Aristotle states that the most important factor in the effort to achieve happiness is to have a good moral character, what he calls complete virtue. In order to achieve the life of complete virtue, we need to make the right choices, and this involves keeping our eye on the future, on the ultimate result we want for our lives as a whole. We will not achieve happiness simply by enjoying the pleasures of the moment. We must live righteous and include behaviors in our life that help us do what is right and avoid what is wrong. It is not enough to think about doing the right thing, or even intend to do the right thing, we have to actually do it. Happiness can occupy the place of the chief good for which humanity should aim. To be an ultimate end, an act must be independent of any outside help in satisfying one’s needs and final, that which is always desirable in itself and never for the sake of something else and it must be
times. Then the sand was sunk. Aristotle was a great believer in virtues and the meaning of virtue to him meant being able to fulfil one's functions. Virtue ethics is not so much interested in the question, "What should I do?" but rather the question 'what sort of person should I become?'
According to Aristotle, the good life is the happy life, as he believes happiness is an end in itself. In the Nichomachean Ethics, Aristotle develops a theory of the good life, also known as eudaimonia, for humans. Eudaimonia is perhaps best translated as flourishing or living well and doing well. Therefore, when Aristotle addresses the good life as the happy life, he does not mean that the good life is simply one of feeling happy or amused. Rather, the good life for a person is the active life of functioning well in those ways that are essential and unique to humans. Aristotle invites the fact that if we have happiness, we do not need any other things making it an intrinsic value. In contrast, things such as money or power are extrinsic valuables as they are all means to an end. Usually, opinions vary as to the nature and conditions of happiness. Aristotle argues that although ‘pleasurable amusements’ satisfy his formal criteria for the good, since they are chosen for their own sake and are complete in themselves, nonetheless, they do not make up the good life since, “it would be absurd if our end were amusement, and we laboured and suffered all our lives for the sake of amusing ourselves.”