In chapter seven, Aristotle seeks to clarify two key points in the chapter. The first key point is the reasons why we should agree with the generally agreed sentiment that ‘happiness is the best good’ and the second key point is what the best good is. Aristotle first says that the claim ‘happiness is the best good’ is correct, but then he goes on to try to account for what happiness would be for a human being. He questions what is good of each action or craft. If there is some end to everything achievable then it is the end.
Within the given extract from Aristotle's ‘Nicomachean Ethics’ one’s interpretation is that Aristotle aims to continue the discussion on what makes a Good Life, which specific focus on what exactly the Good is. Aristotle starts by explaining that cultured men, educated and successful, “identify the Good with honour” as this is perceived to be the “goal of the political life”. Aristotle disagrees with identification, justifying this by explaining honour to be a superficial argument, being that it focuses on the gaining of something (ie power) over others, which is ultimately not Good motivation. Aristotle sees it that “People[...]seek honour in order to convince themselves of their own goodness”. Many would argue that to act only to justify one's own actions is not the entirety of the Good Life, as it has selfish motivations and selfishness is not part of the true nature of the Good Life.
Aristotle argument can be considered faulty when he suggests only human beings with full use of reason can be evaluated happy because happiness comes by reasoning. He believes that searching for happiness is for being happy only and not for something else.
The second virtue is generosity which as an extreme of excess of wastefulness. Aristotle describes it as giving or spending too much or taking too little. “ … Is meant to have the single vicious feature of ruining his property; for someone who causes his own destruction is wasteful and ruining one’s own property seems to be a sort of self-destruction on the assumption that out living depends on our property” (Aristotle, 49) Also, incorrect giving no resources for a proper gain. An example of this could be shown in my issue is by letting my finances go giving my money/property away or spending majority or all my extra money.
What happiness? In Nichomachean Ethics, written by Aristotle, one of the main subjects of discussion is happiness. Even if the book was written over two thousand years ago, the subject of happiness is still relevant and interesting to study. In the first sections of the book, happiness is discussed in terms of being the highest good; in the last chapter happiness is conceived as being attainable in a full life of studying.
A man who only seeks honor needs to always be dependent on those people who will give him the honor. And according to Aristotle happiness is self-sufficient. With other carnal pleasures they too depend on someone or something else, when the thing that’s giving you the pleasure is gone so is your happiness. He believes that theoretical wisdom is the ultimate happiness because it fulfils the requirements of self-sufficiency.
Aristotle sketched his philosophy of Virtue Ethics in his book Nichomachean Ethics. Born in Thrace in 384 BC, Aristotle was sent to Athens at seventeen to complete his education at Plato’s Academy. He remained at the Academy for twenty years, where he established a slightly unfriendly rapport with his teacher. This was due to their conflicting views and dissimilar ways and means of cognitive reasoning.
Regardless of one’s circumstance, can happiness occur, if one strives to be happy? Yes, I believe, a big part of our happiness depends on our mindset and choices. Each one of us is inimitable and our happiness depends on several different factors. According to Dianne Hales, the author of Invitation to Health, there are many factors that our happiness depends on, such as positive traits, wisdom, courage, and strong family relationships (Hales, 2014). I believe, unless there is a chemical imbalance, our genes, and environmental circumstances have much to do with our happiness, yet, these things tend to have less of an impact than one may think.
Only at the end of the life one can find out, whether was the life happy or not. Happiness is a long-lasting process of living in accordance with virtues. Grounding both on the information above and on Aristotle`s definition of happiness in the 7th chapter of the «Nicomachean Ethics», I can say that for human happiness it is necessary to live rationally and that eudaimonia is there where the soul acts in accordance with virtue4 .
People define happiness in many different ways. Happiness does not always mean the same thing to each person. But one age old question asks “does money really buy you happiness?” If you ask a homeless man living under a bridge or a single mother living below the poverty line, they will say yes. If you ask a wealth man who makes six figures, lives in a mansion, has four cars but he has no wife or children, he would say no. While some may say yes money can buy you happiness, social sciences and studies have proven otherwise.
Virtue Ethics of Aristotle Virtue of ethics dates back, to when Aristotle (348-322 BCE), and this does not focus on the actions of being right or wrong but on the traits of being a good person. Therefore, we focus on the character trait of what makes a person good and the qualities and virtues that makes that person morally good. Thus, virtue ethics is an agent that is centered on the morality and the teleological approach, meaning focusing on and end or a purpose. Aristotle maintained that all human beings must have a specific nature, or a function in life that will flourish when they fulfill that function or purpose in their life. During time virtue ethics lost a portion of its popularity for most of history due to its infallible weakness,
First, we should analyze what happiness is. A dictionary defines it as freedom from strife, and a state of serenity, calmness and stillness. Inherent
The main topic of Aristotle’s Nicomachean Ethics is eudaimonia, i.e. happiness in the “living well” or “flourishing” sense (terms I will be using interchangeably). In this paper, I will present Aristotle’s view on the role of external goods and fortune for the achievement of happiness. I will argue that he considers them a prerequisite for virtue. Their contribution to happiness is indirect, via the way they affect how we can engage in rational activity according to the relevant virtues. I will then object that this view threatens to make his overall account of happiness incoherent.
The ultimate goal of human life for Plato is to know and understand the truth or the “eidos” of the “good”. The only way for us to see this truth is through our minds. The truth is not accessible in the physical world but in the intellectual realm. For us to be happy or for use to know the truth is only when we are beyond our physical sense it is a totally different level. So according to Plato, “knowledge” and “virtue” are corollary meaning that as long as one exists the other will follow.
According to Aristotle, everything we do in life, we do for the sake of some good, or at least something we perceive to be good. We call an act good if it satisfies a certain need. The satisfaction of this need is then considered good if it is a means for satisfying some further need, and this, in turn, is good if it will satisfy still another need. Sooner or later this process reaches a point where it is no longer a means for some further end but is an end in itself. This final end is what Aristotle means by the chief good.