Aristotle and the Doctrine of the Mean
Aristotle seeks flourishing happiness in life. He believes that this can be achieved for each individual through the embracement of virtues. Aristotle believes that virtues are the mean of two vices. This is the basis of the Aristotelian “Doctrine of the Mean”. This paper will explore the basis of the Doctrine of the Mean, its connections to Eudaimonia, and its success or lack thereof.
Eudaimonia is a Greek word whose meaning can be translated several ways. These include happiness, the success of life’s activities, prosperity, and the act of the thriving. Eudaimonia is used as a noun. The roots of the word’s meaning are found in its parts. “Eu” signifies connotations such as “well” in Greek. “Daimon” is the Greek word for spirit; Modern English has evolved this term into “Demon”. “Ia” is merely the inflective ending found in the Greek language. By examining the structure of the word it can be seen why there are so many interpretations of the term, which in its literal translation means “well-spirit”, a foggy definition at best. For the purpose of this paper the definition of Eudaimonia which is most commonly associated with Aristotle will be used:
Eudaimonia – a broad notion of happiness that suggests prospering and flourishing.
To Aristotle, Eudaimonia is really the synergy of both well feeling and well acting; you act well because you feel well and the opposite is true as well. The concept of Eudaimonia is about feeling good because you have acted well. It is like the “warm glow” one gets from volunteering or even simply from doing a job well. Aristotle would not be opposed to this “warm glow”, however, Aristotle was not a Hedonist. Hed...
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...tics of the soul and a flourishing happiness known as Eudaimonia.
Aristotle has presented for humanity in the Doctrine of the Mean a formulaic route by which the ultimate goal of Eudaimonia can be reached. The route itself includes several steps, each dependent on the one before it. What is made clear by the theory is that without virtue humanity is doomed to fail in its pursuit of Eudaimonia. In all, Aristotle makes a compelling case, he presents the facts well and proves as much as can reasonably be proved in the area of study he discusses. I do not know if his theories are right or wrong; I will tell you when I reach Eudaimonia.
Works Cited
Aristotle, Nicomachean Ethics, in A. I. Melden, ed., Ethical Theories 2nd Edition. (Upper Saddle River, NJ: Prentice Hall, 1957)
Dictionary: http://www.dictionary.com. (Lexico LLC., 2002)
One of the most talked about issues of schooling today, would be year round schooling. The program started as a new way to learn. The old way and still the way most schools calendar is set up was designed the way it is due to harvest times, when the United States was a farming country. There have been many studies done, and some schools have already implemented this program. The studies and the schools that have gone ahead and implemented the program have seen both good things and bad things in their findings. There will be both pros and cons for every issue, and some may see pros and cons differently. Year round schooling is the idea of attending school for an entire year, not all 365 days, but continuously throughout the year. Year round schooling operates on a different schedule to incorporate the same amount of classroom time as a typical school schedule has. The only difference is that the breaks are shorter, but there are more of them in year round schooling. This is the basis of most of the arguments for and against year round schooling.
Aristotle’s virtue ethics is based on eudaimonia. Eudaimonia is the ultimate end which means that your life is flourishing and you’re doing well in life. Eudaimonia is self-sufficient and gives one the ability to make life choices and have a lack for nothing.
When we consider the questions of how we ought to live our lives, we often seek for some schematic that we can employ to help us categorize actions or qualities as good, bad, or indifferent. Such a means of organization would indeed make it easier to determine what the right thing to do is. Aristotle once attempted to formulate a similar plan. His ethics used a scheme by which characteristics could be measured and the right amount attained. Such an account is known as the doctrine of the mean. Aristotle’s doctrine is meant to illuminate the nature of eudaimonia, which can be briefly defined as succeeding or flourishing, the key to which is arête.
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Simply defined, happiness is the state of being happy. But, what exactly does it mean to “be happy?” Repeatedly, many philosophers and ideologists have proposed ideas about what happiness means and how one attains happiness. In this paper, I will argue that Aristotle’s conception of happiness is driven more in the eye of ethics than John Stuart Mill. First, looking at Mill’s unprincipled version of happiness, I will criticize the imperfections of his definition in relation to ethics. Next, I plan to identify Aristotle’s core values for happiness. According to Aristotle, happiness comes from virtue, whereas Mill believes happiness comes from pleasure and the absence of pain. Ethics are the moral principles that govern a person’s behavior which are driven by virtues - good traits of character. Thus, Aristotle focuses on three things, which I will outline in order to answer the question, “what does it mean to live a good life?” The first of which is the number one good in life is happiness. Secondly, there is a difference between moral virtues and intellectual virtues and lastly, leading a good life is a state of character. Personally and widely accepted, happiness is believed to be a true defining factor on leading a well intentioned, rational, and satisfactory life. However, it is important to note the ways in which one achieves their happiness, through the people and experiences to reach that state of being. In consequence, Aristotle’s focus on happiness presents a more arguable notion of “good character” and “rational.”
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The meaning of eudaimonia, etymologically, is ‘good spirit’ and it is generally translated as ‘happiness’; in Aristotelian terms, ‘happiness’ represents the highest human good and it is also the representation of the soul’s virtues. The identification of the soul parts as the contributors and main elements for the function of the most important human activity (reasoning), marks the inevitable psychological asset of Aristotle’s thinking; specifically, the classification of human virtues derives from the analysis of the soul’s types, attributing to human beings the ability of reasoning which distinguishes human beings from the rest of ‘natural bodies.’ Indeed, reason exists in two parts of the soul, namely the rational and the appetitive (desires or passions), and so it expresses within two different virtues, the moral and intellectual ones.
Interest is sparked in this area that Aristotle writes of because there is a natural need for Ethics in human life. John K. Roth states, “Aristotle assumes that all things, human beings included, have a good, a purpose or end, which it is their nature to fulfill”. This helps one understand Aristotle’s way of thinking, and provides insight to the basis of his theories. A common theory explored by Aristotle is the Ethics of Virtues, and how to practice them. A theory included in Aristotle’s Virtue Ethics is the unity of all the virtues, and in order to be virtuous, one must exhibit all the virtues. One of these virtues being practical wisdom, or Phronesis.
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It was Aristotle’s belief that everything, including humans, had a telos or goal in life. The end result or goal was said to be happiness or “eudaimonia”. He explained that eudaimonia was different for each person, and that each had a different idea of what it meant. Further, he said that people must do things in moderation, but at the same time do enough. The theory, of “the golden mean of moderation” was the basis to Aristotle's idea of the human telos and concluded that living a virtuous life must be the same for all people. Aristotle maintained that the natural human goal to be happy could only be achieved once each individual determined his/her goal. A person’s telos is would usually be what that individual alone can do best. Aristotle described the humans as "rational animals" whose telos was to reason. Accordingly, Aristotle thought that in order for humans to be happy, they would have to be able to reason, and to be governed by reason. If a person had difficulty behaving morally or with ethics, he was thought to be “imperfect”. Moral virtue, a principle of happiness, was the ability to evade extremes in behavior and further to find the mean between it and adequacy. Aristotle’s idea of an ideal state was one where the populous was able to practice eth...
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.
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