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I. The proper measure of material wealth is in money used to provide all of society with a comfortable means of living. A. According to Aristotle, material wealth and money is proper to live comfortably, but money beyond what was necessary is unethical. Aristotle distinguished between two kinds of wealth: household management and retail trade. Like all other things, Aristotle believed that money had a primary, proper use and a secondary, improper use. (Jowett) Household management consists of wealth which provided the necessities of life, and was the primary use of money. Money used to provide people with what they need is ethical. Retail trade, which is the secondary use for money, is acquiring money for the sake of acquiring money or to …show more content…
Aristotle considered necessities to be things such as clothing, shoes, and food. (Jowett). Furthermore, Aristotle recognized that a person could exchange goods for money without that money being unethical per se. (Jowett) For example, if someone traded a good for money and then used that money to buy a necessity from someone else, the money would be ethical. However, if someone traded a good for money and then kept that money just to have more money, the money would be unethical. B. Condemning wealth beyond what is necessary fails to account for supply and demand. In response to Aristotle’s position, it could be argued that surplus materials may provide wealth beyond what is necessary without being unethical. For example, take a year that there is an abundant crop. If one year the weather produces more corn, for example, than a farmer had expected and there are many farmers of corn, there will be a surplus of corn. If that corn is sold at a fair price, or even below a fair price, the farmer will have more wealth than is necessary for his basic necessities but he has not sold the corn with intent to acquire extra
Aristotle accepts that there is an agreement that this chief good is happiness, but that there is a disagreement with the definition of happiness. Due to this argument, men divide the good into the three prominent types of life: pleasure, political and contemplative. Most men are transfixed by pleasure; a life suitable for “beasts”. The elitist life (politics) distinguishes happiness as honour, yet this is absurd given that honour is awarded from the outside, and one’s happiness comes from one’s self. The attractive life of money-making is quickly ruled out by Aristotle since wealth is not the good man seeks, since it is only useful for the happiness of something else.
Aristotle’s goal in, “The Nicomachean Ethics,” is to argue that there is such thing as a chief good
As Aristotle said in his “Nicomachean Ethics”, the wise people that you will meet in life will pick “honor, pleasure, reason, and every virtue” to try to achieve what they think is happiness. Also in this book he states that obtaining pure happiness comes from “sufficiently being equipped with external goods” and that this is what brings people happiness and satisfies them. Pretty much Aristotle is saying that people that would have excess goods, such as money, food, cars, clothes, houses, and other comforts to human beings, and if they had these items they would be ha...
Wealth is an article by Andrew Carnegie, a Scottish American, showed his views on their social class during the Gilded Age, the late 19th century, discussing the “rich and poor.” Carnegie in fact was one of the wealthiest men because of his major success in the steel industry.
I disagree with this idea presented by Aristotle for it has often been the case that a person 's moral character has actually been influenced negatively by the possession or desire for tangible object. Aristotle’s views on ownership parallel the ideas that are presented by Glaucon in Plato’s Republic when he proposed the Ring of Gyges as a way to show that it is human nature to accept material things in exchange for a loss in morality. In this way, Glaucon destroys the notion that ownership of materialistic objects helps to develop moral character for Glaucon’s scenario shows that it is human nature to disregard morality in search for material goods. In this way, Glaucon’s argument disproves Aristotle’s idea that ownership of tangible objects helps to develop moral
17, No. 3, p. 252-259. Urmson, J.O., (1988). Aristotle’s Ethics (Blackwell), ch.1. Wilkes, K.V., (1978). The Good Man and the Good for Man in Aristotle’s Ethics. Mind 87; repr.
Aristotle begins his ethical account by saying that “every art and every inquiry, and similarly every action and every choice, is thought to aim for some good; and for this reason the good has rightly been declared to be that at which all things aim” (line 1094a1). Though some things might produce higher good than others, Aristotle looks for the highest good, which he says we must “desire for its own sake” and our actions are not decided on some other goal beyond this good itself (line 1094a20-25).[1] This highest good is then realized to be happiness (line 1095a16-20).
To achieve this topic, I have sectioned my paper into three main sections, in which I have subsections supporting. In the first section, I will provide much information about Aristotle and his beliefs in virtue and obtaining happiness. Using information from his book of ethics I will provide examples and quote on quote statements to support his views. In the second section, I will provide my agreements as to why I relate and very fond of Aristotle’s book of Nicomachean Ethics. In the third section, I will provide research as to why there are such objections to Aristotle’s book of ethics, and counter act as to why I disagree with them. Lastly I will conclude much of my and as well as Aristotle’s views on ethics and why I so strongly agree with this route of ethics for humans.
To achieve complete happiness, Aristotle says that we need three kinds of goods. The first of these goods is that of the soul, which is moral character and practical wisdom. Aristotle explains that in order to maintain the soul, we must also have external and bodily goods. He says we need external goods such as friends, food, and some money; without these, we are not able to flourish. Furthermore we need goods of the body, which are the basic supplies for health, strength, and beauty. According to Aristotle, if we have all these we are able to live our life to the fullest, which means to live well and to do things well (NE 1098b20). Particular to this paper I will focus on why Aristotle thinks external goods are necessary for happiness. Aristotle says, “He is happy who lives in accordance with complete virtue and is sufficiently equipped with external goods, not for some chance period but throughout a complete life” (NE 1101a15). It is Aristotle’s explicit view that virtue is necessary but not sufficient for happiness. He views external and bodily goods as instruments deemed necessary to live a virtuous life. He says, “it is impossible or not easy for someone without equipment to do what is noble: many things are done through instruments, as it were—through friends, wealth, and political power. Those who are bereft of some of these (for example, good birth, good children, or beauty) disfigure their blessedness, for a person who is altogether ugly in appearance, or of poor birth, or solitary and childless cannot really be characterized as happy; and he is perhaps still less happy, if he should have altogether bad children or friends or, though he didn’t have good ones, they are dead. Just as we said then, [happiness] seems to require some such external prosperity in addition” (NE 1099b5). This quote contradicts in many ways with how Aristotle previously described happiness. Aristotle says happiness is
In order for the middle class to have the potential to rule, wealth, luxury, and specifically property must be allowed. Aristotle’s arguments for all of these things are solidly grounded and correct.
Gakuran, Michael. "Aristotle’s Moral Philosophy | Gakuranman • Adventure First." Gakuranman Adventure First RSS. N.p., 21 May 2008. Web.
Aristotle begins his discussion on deficiency, intermediate, and excess by introducing what he is looking to accomplish; and by this I mean what we stated earlier in regard to humans and their respective states and functions. He supports this conclusion with the analogy of “the virtue of eyes” and “the virtue of horses” respectively. In this analogy he explains what I interpret as the following: for a person to be in his best state, he must encompass what it is that makes his genus be in its best possible condition. In other words, in order to be virtuous you must also be the best at what you are designated to be purposeful for.
Aristotle, Nicomachean Ethics. Rpt. in Ethical Theories: A Book of Readings second edition. Ed. A. I. Melden. Upper Saddle River, NJ: Prentice Hall, 1967. 106-109.
Aristotle rejects the idea of universal happiness by explaining how Plato does not incorporate the large number of variants. Aristotle believes that good is not a single, common universal, because what it is to be good is particular to the essence of the individual. One might also argue that other common factors associated with happiness were wealth, pleasure, knowledge, and honor. Aristotle disagrees and found each of these limited to the notion of the good of man. Some benefits that may motivate them to seek better opportunities within their career may be the thought of money bringing happiness and also they will practice living the good life. Developing a good character requires a strong effort of will to do the right thing, even in difficult situations. The general idea that happiness is a result of the wealth is skewed from reality. Wealth is a means to happiness, not actual happiness, one who is wealthy, but is unable to actually use the money is not happy. Aristotle feels the good for man is something that is not dependent on anything else, so being wealthy is not something desirable. Happiness is not pleasurable sensations that can be gained or lost, it is what we seek when acting and is a condition of a person over a lifetime, not at one
According to Aristotle, generosity is the mean virtue between wastefulness and ungenerosity. In broad terms, generosity is not ascribed to those who take wealth more seriously than what is right. Since generosity is relating to wealth and anything whose worth is measured by money, anything can be used either well or badly. Hence, in the virtue of generosity, whoever is the best user of something is the person who has the virtue concerned with it, which is the generous person. Whereas the possession of wealth is taking and keeping, using wealth consists of spending and giving, which is why “it is more proper to the generous person to give to the right people than to take from the right sources and not from the wrong sources” (1120a10). Since not taking is easier than giving, more thanks will be given to the giver. The generous person will also aim at the fine in his giving and will give correctly; “for he will give to the right people, the right amounts, at the right time, and all the other things that are implied by correct giving” (1120a25). As a result, it is not easy for the generous person to grow rich, since he is ready to spend and not take or keep,...