Aristotle, Nicomachean Ethics

Running Head : EUDAMONIA AND ARETE IN ARISTOTLE 'S NICOMACHEAN

Eudamonia and Arkte in Aristotle 's NicomacheanEthics

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Eudamonia and Arkte in Aristotle 's Nicomachean Ethics

Nicomachean Ethics begins with a discussion of the concept of eudaimonia [happiness or flourishing] , which is preceded , by a discussion of arkte [virtue or excellence] . According to Aristotle , the aforementioned traits are the character traits that human

beings need to in to live a good life . Nicomachean Ethics , in this sense , serves as a justification of Aristotle 's conception of the good life . The manner in which such a discussion springs forth begins with Aristotle 's stress of the importance of the study of ethics in Book One . Aristotle argues that the importance of such lies in its ability to present a conception of the good life based upon a conception of what a human being is . Such a conception , on the other hand , is based upon a conception of the individual 's sense of self , based upon an existing community . If such is the case , it follows that in to account for the conception of the good , it is necessary to consider the hierarchy of goods , which are considered within society . Such an act enables the differentiation of the lesser goods , which are instrumental in seeking the higher goods as well as those goods , which are good in themselves (Aristotle , 1962 ,

. 3-4 . In relation to this , Aristotle notes that the highest good is the final goal of purposeful striving . He refers to this as the final good of human beings , which is eudamonia . The achievement of eudamonia however necessitates the human being 's activation of his potentialities . Aristotle himself notes that the proper function of human beings lies in their moral excellence , which resides in the active life of rational element . If such is the case it therefore follows that the good for human beings is an activity of the soul in conformity with excellence or virtue (Aristotle , 1962 ,

br 17 . A life of virtue , however , can only be attained if one conforms to the strictures of reason . In lieu of this , what follows is a discussion of some of the virtues expounded by Aristotle in Nicomachean Ethics and the possibility in which such virtues may exceed the moral failings of a community

It is important to note that the aforementioned conception of happiness is unique to Aristotle 's philosophy . By associating virtue with the commitment of virtuous acts , Aristotle enabled the conception of happiness that pertains to the lifelong activity that enables the continuous actualization of the virtues within the rational part of the soul . In this sense , Aristotle 's , conception of happiness [eudamonia] is firmly to a conception of becoming . By forming a correlation between the act of becoming with that of happiness , Aristotle thereby provided a method in which an individual may be an expert or successful human being . Note that the notion of becoming does not allow the existence of fixed states but is always open to the change . Change however , is construed as positive change since it involves the continuous activation or further understanding of the virtues that reside within an individual . The good life therefore should not be perceives as an immediate state which when gained belongs to an individual up to the end of his life . The good life is a state , which one continually strives for . This is best noted by Sullivan who states that Aristotle 's contention may be fully understood if one considers that Aristotle 's point is that through experience we can learn our limits and our opportunities (P )ersonal experience and cumulative experience of others (enables us to learn ) what it is to have a specifically human nature , and the potentialities and needs this nature provides as an objective basis for understanding how best to live as a human being (p .10

References

Aristotle (1962 . Nicomachean Ethics . New York : Bobbs-Merrill

Sullivan , R (1977 . Morality and the Good Life : A Commentary on Aristotle 's Nicomachean Ethics . Memphis : Memphis State University

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