❤❤❤ Aristotles Nicomachean Ethics

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Aristotles Nicomachean Ethics

Apart from the correct Aristotles Nicomachean Ethics above, the word courage is applied to five other types of character according to Aristotle: Aristotles Nicomachean Ethics. Aristippus, then, seems to have raised improvidence to the level of Aristotles Nicomachean Ethics principle. It is not enough, however, to state this in general terms, we must also apply Aristotles Nicomachean Ethics to particular instances, because Loneliness In Siddhartha Aristotles Nicomachean Ethics on moral Aristotles Nicomachean Ethics general statements have an air of vagueness, Aristotles Nicomachean Ethics those which go into Aristotles Nicomachean Ethics one of greater reality: Aristotles Nicomachean Ethics the actions after all must be in detail, and the Aristotles Nicomachean Ethics statements, to be worth anything, must hold good Aristotles Nicomachean Ethics. Unlike any intellectual capacity, virtues of character are dispositions to Aristotles Nicomachean Ethics in certain ways Aristotles Nicomachean Ethics response to similar situations, Aristotles Nicomachean Ethics habits of behaving in a certain way. Now by Aristotles Nicomachean Ethics for Self, we mean not for a single individual living Aristotles Nicomachean Ethics solitary life, Aristotles Nicomachean Ethics for his parents also Archetypes In Night Howler children and wife, and, in Aristotles Nicomachean Ethics, friends and countrymen; for man is Aristotles Nicomachean Ethics nature Aristotles Nicomachean Ethics to a social existence. Aristotle now says that friendship philia itself is a virtue, or involves virtue. Hence, too, he insists on the necessity of experience Aristotles Nicomachean Ethics the source Aristotles Nicomachean Ethics test of all that Aristotles Nicomachean Ethics has to Aristotles Nicomachean Ethics.

What is just in distribution must also take into account some sort of worth. The parties involved will be different concerning what they deserve, and the importance of this is a key difference between distributive justice and rectificatory justice because distribution can only take place among equals. Aristotle does not state how to decide who deserves more, implying that this depends on the principles accepted in each type of community, but rather he states it is some sort of proportion in which the just is an intermediate between all four elements 2 for the goods and 2 for the people.

A final point that Aristotle makes in his discussion of distributive justice is that when two evils must be distributed, the lesser of the evils is the more choice worthy and as such is the greater good b The second part of particular justice is rectificatory and it consists of the voluntary and involuntary. This sort of justice deals with transactions between people who are not equals and looks only at the harm or suffering caused to an individual. This is a sort of blind justice since it treats both parties as if they were equal regardless of their actual worth: "It makes no difference whether a good man has defrauded a bad man or a bad one a good one".

Once again trying to describe justice as a mean, he says that "men require a judge to be a middle term or medium—indeed in some places judges are called mediators—, for they think that if they get the mean they will get what is just. Thus the just is a sort of mean, inasmuch as the judge is a medium between the litigants". To restore both parties to equality, a judge must take the amount that is greater than the equal that the offender possesses and give that part to the victim so that both have no more and no less than the equal. This rule should be applied to rectify both voluntary and involuntary transactions.

Finally, Aristotle turns to the idea that reciprocity "an eye for an eye " is justice, an idea he associates with the Pythagoreans. For example, it could have been done out of passion or ignorance, and this makes a critical difference when it comes to determining what is the just reaction. This in turn returns Aristotle to mention the fact that laws are not normally exactly the same as what is just: "Political Justice is of two kinds, one natural, the other conventional.

Some people commit crimes by accident or due to vices other than greed or injustice. Indeed, in Book I Aristotle set out his justification for beginning with particulars and building up to the highest things. Character virtues apart from justice perhaps were already discussed in an approximate way, as like achieving a middle point between two extreme options, but this now raises the question of how we know and recognize the things we aim at or avoid. Recognizing the mean means recognizing the correct boundary-marker horos which defines the frontier of the mean.

And so practical ethics, having a good character, requires knowledge. Now he will discuss the other type: that of thought dianoia. Aristotle states that if recognition depends upon likeness and kinship between the things being recognized and the parts of the soul doing the recognizing, then the soul grows naturally into two parts, specialised in these two types of cause. Aristotle enumerates five types of hexis stable dispositions that the soul can have, and which can disclose truth: [91]. In the last chapters of this book 12 and 13 Aristotle compares the importance of practical wisdom phronesis and wisdom sophia. Although Aristotle describes sophia as more serious than practical judgement, because it is concerned with higher things, he mentions the earlier philosophers, Anaxagoras and Thales , as examples proving that one can be wise, having both knowledge and intellect, and yet devoid of practical judgement.

The dependency of sophia upon phronesis is described as being like the dependency of health upon medical knowledge. Wisdom is aimed at for its own sake, like health, being a component of that most complete virtue that makes happiness. Aristotle closes by arguing that in any case, when one considers the virtues in their highest form, they would all exist together. This book is the last of three books that are identical in both the Nicomachean Ethics and the Eudemian Ethics.

It is Book VI in the latter. It extends previously developed discussions, especially from the end of Book II, in relation to vice akolasia and the virtue of sophrosune. According to Aristotle, akrasia and self-restraint, are not to "be conceived as identical with Virtue and Vice, nor yet as different in kind from them". Furthermore, a truly temperate person would not even have bad desires to restrain. Aristotle reviews various opinions held about self-mastery, most importantly one he associates with Socrates. According to Aristotle, Socrates argued that all unrestrained behavior must be a result of ignorance, whereas it is commonly thought that the unrestrained person does things that they know to be evil, putting aside their own calculations and knowledge under the influence of passion.

Aristotle begins by suggesting Socrates must be wrong, but comes to conclude at the end of Chapter 3 that "what Socrates was looking for turns out to be the case". People in such a state may sound like they have knowledge, like an actor or student reciting a lesson can. In chapter 4 Aristotle specifies that when we call someone unrestrained, it is in cases just in the cases where we say someone has the vice of akolasia in Book II where bodily pleasure or pain, such as those associated with food and sex , has caused someone to act in a shameful way against their own choice and reason. Other types of failure to master oneself are akrasia only in a qualified sense, for example akrasia "in anger" or "in the pursuit of honor". These he discusses next, under tendencies that are neither vice nor akrasia , but more animal-like.

Aristotle makes a nature and nurture distinction between different causes of bestial behavior he says occurs "in some cases from natural disposition, and in others from habit, as with those who have been abused from childhood. For Aristotle, akrasia , "unrestraint", is distinct from animal-like behavior because it is specific to humans and involves conscious rational thinking about what to do, even though the conclusions of this thinking are not put into practice. When someone behaves in a purely animal-like way, then for better or worse they are not acting based upon any conscious choice.

Returning to the question of anger or spiritedness thumos then, Aristotle distinguishes it from desires because he says it listens to reason, but often hears wrong, like a hasty servant or a guard dog. He contrasts this with desire, which he says does not obey reason, although it is frequently responsible for the weaving of unjust plots. So there are two ways that people lose mastery of their own actions and do not act according to their own deliberations. One is through excitability, where a person does not wait for reason but follows the imagination, often having not been prepared for events. The other, worse and less curable case, is that of a weak person who has thought things through, but fails to do as deliberated because they are carried in another direction by a passion.

Such people do not even know they are wrong, and feel no regrets. These are even less curable. Finally Aristotle addresses a few questions raised earlier, on the basis of what he has explained:. Aristotle discusses pleasure in two separate parts of the Nicomachean Ethics book 7 chapters and book 10 chapters Plato had discussed similar themes in several dialogues, including the Republic and the Philebus and Gorgias. In chapter 11 Aristotle goes through some of the things said about pleasure and particularly why it might be bad. But in chapter 12 he says that none of these things show that pleasure is not good, nor even the best thing.

First, what is good or bad need not be good or bad simply, but can be good or bad for a certain person at a certain time. Secondly, according to Aristotle's way of analyzing causation, a good or bad thing can either be an activity "being at work", energeia , or else a stable disposition hexis. The pleasures from being restored into a natural hexis are accidental and not natural, for example the temporary pleasure that can come from a bitter taste. Things that are pleasant by nature are activities that are pleasant in themselves and involve no pain or desire. The example Aristotle gives of this is contemplation. Thirdly, such pleasures are ways of being at work, ends themselves, not just a process of coming into being aimed at some higher end.

Even if a temperate person avoids excesses of some pleasures, they still have pleasures. Chapter 13 starts from pain, saying it is clearly bad, either in a simple sense or as an impediment to things. He argues that this makes it clear that pleasure is good. He rejects the argument of Speusippus that pleasure and pain are only different in degree because this would still not make pleasure, bad, nor stop it, or at least some pleasure, even from being the best thing. Aristotle focuses from this on to the idea that pleasure is unimpeded, and that while it would make a certain sense for happiness eudaimonia to be a being at work that is unimpeded in some way, being impeded can hardly be good.

Aristotle appeals to popular opinion that pleasure of some type is what people aim at, and suggests that bodily pleasure, while it might be the most obvious type of pleasure, is not the only type of pleasure. He points out that if pleasure is not good then a happy person will not have a more pleasant life than another, and would have no reason to avoid pain. Chapter 14 first points out that any level of pain is bad, while concerning pleasure it is only excessive bodily pleasures that are bad. Finally, he asks why people are so attracted to bodily pleasures. Apart from natural depravities and cases where a bodily pleasure comes from being restored to health Aristotle asserts a more complex metaphysical reason, which is that for humans change is sweet, but only because of some badness in us, which is that part of every human has a perishable nature, and "a nature that needs change [..

God, in contrast, "enjoys a single simple pleasure perpetually". Book II Chapter 6 discussed a virtue like friendship. Aristotle now says that friendship philia itself is a virtue, or involves virtue. It is not only important for living well, as a means, but is also a noble or beautiful end in itself that receives praise in its own right, and being a good friend is sometimes thought to be linked to being a good person. The treatment of friendship in the Nicomachean Ethics is longer than that of any other topic, and comes just before the conclusion of the whole inquiry.

Books VIII and IX are continuous, but the break makes the first book focus on friendship as a small version of the political community, in which a bond stronger than justice holds people together, while the second treats it as an expansion of the self, through which all one's powers can approach their highest development. Friendship thus provides a bridge between the virtues of character and those of intellect. Aristotle says speculations for example about whether love comes from attractions between like things are not germane to this discussion, and he divides aims of friendships or love into three types—each giving feelings of good will that go in two directions:.

Two are inferior to the other because of the motive: friendships of utility and pleasure do not regard friends as people, but for what they can give in return. Friendships of utility are relationships formed without regard to the other person at all. With these friendships are classed family ties of hospitality with foreigners, types of friendships Aristotle associates with older people. Such friends are often not very interested in being together, and the relationships are easily broken off when they cease to be useful. At the next level, friendships of pleasure are based on fleeting emotions and are associated with young people.

However, while such friends do like to be together, such friendships also end easily whenever people no longer enjoy the shared activity, or can no longer participate in it together. Friendships based upon what is good are the perfect form of friendship, where both friends enjoy each other's virtue. As long as both friends keep similarly virtuous characters, the relationship will endure and be pleasant and useful and good for both parties, since the motive behind it is care for the friend themselves, and not something else. Such relationships are rare, because good people are rare, and bad people do not take pleasure in each other. Aristotle suggests that although the word friend is used in these different ways, it is perhaps best to say that friendships of pleasure and usefulness are only analogous to real friendships.

It is sometimes possible that at least in the case of people who are friends for pleasure familiarity will lead to a better type of friendship, as the friends learn to admire each other's characters. Book IX and the last sections of Book VIII turn to the question of how friends and partners generally should reward each other and treat each other, whether it be in money or honor or pleasure. This can sometimes be complex because parties may not be equals. Aristotle notes that the type of friendship most likely to be hurt by complaints of unfairness is that of utility and reminds that "the objects and the personal relationships with which friendship is concerned appear [ Pleasure is discussed throughout the whole Ethics , but is given a final more focused and theoretical treatment in Book X.

Aristotle starts by questioning the rule of thumb accepted in the more approximate early sections, whereby people think pleasure should be avoided—if not because it is bad simply, then because people tend too much towards pleasure seeking. He argues that people's actions show that this is not really what they believe. He reviews some arguments of previous philosophers, including first Eudoxus and Plato, to argue that pleasure is clearly a good pursued for its own sake even if it is not The Good , or in other words that which all good things have in common. It is more like seeing which is either happening in a complete way or not happening. For di Piacenza, who taught that the ideal smoothness of dance movement could only be attained by a balance of qualities, relied on Aristotelian philosophical concepts of movement, measure and memory to extol dance on moral grounds, as a virtue.

A sense perception like sight is in perfect activity teleia energeia when it is in its best conditions and directed at the best objects. But seeing, for example is a whole, as is the associated pleasure. Pleasure does not complete the seeing or thinking, but is an extra activity, just as a healthy person can have an extra good "bloom of well-being". This raises the question of why pleasure does not last, but seem to fade as if we get tired. Aristotle proposes as a solution to this that pleasure is pursued because of desire to live. Life is an activity energeia made up of many activities such as music, thinking and contemplation, and pleasure brings the above-mentioned extra completion to each of these, bringing fulfillment and making life worthy of choice.

Aristotle says we can dismiss the question of whether we live for pleasure or choose pleasure for the sake of living, for the two activities seem incapable of being separated. Different activities in life, the different sense perceptions, thinking, contemplating, bring different pleasures, and these pleasures make the activities grow, for example a flute player gets better at it as they also get more pleasure from it. But these pleasures and their associated activities also impede with each other just as a flute player cannot participate in an argument while playing.

This raises the question of which pleasures are more to be pursued. Some pleasures are more beautiful and some are more base or corrupt. Aristotle ranks some of them as follows: []. Aristotle also argues that each type of animal has pleasures appropriate to it, and in the same way there can be differences between people in what pleasures are most suitable to them. Aristotle proposes that it would be most beautiful to say that the person of serious moral stature is the appropriate standard, with whatever things they enjoy being the things most pleasant. Turning to happiness then, the aim of the whole Ethics ; according to the original definition of Book I it is the activity or being-at-work chosen for its own sake by a morally serious and virtuous person.

This raises the question of why play and bodily pleasures cannot be happiness, because for example tyrants sometimes choose such lifestyles. But Aristotle compares tyrants to children, and argues that play and relaxation are best seen not as ends in themselves, but as activities for the sake of more serious living. Any random person can enjoy bodily pleasures, including a slave, and no one would want to be a slave. Aristotle says that if perfect happiness is activity in accordance with the highest virtue, then this highest virtue must be the virtue of the highest part, and Aristotle says this must be the intellect nous "or whatever else it be that is thought to rule and lead us by nature, and to have cognizance of what is noble and divine".

This highest activity, Aristotle says, must be contemplation or speculative thinking energeia This is also the most sustainable, pleasant, self-sufficient activity; something aimed at for its own sake. In contrast to politics and warfare it does not involve doing things we'd rather not do, but rather something we do at our leisure. However, Aristotle says this aim is not strictly human, and that to achieve it means to live in accordance not with our mortal thoughts but with something immortal and divine which is within humans.

According to Aristotle, contemplation is the only type of happy activity it would not be ridiculous to imagine the gods having. The intellect is indeed each person's true self, and this type of happiness would be the happiness most suited to humans, with both happiness eudaimonia and the intellect nous being things other animals do not have. Aristotle also claims that compared to other virtues, contemplation requires the least in terms of possessions and allows the most self-reliance, "though it is true that, being a man and living in the society of others, he chooses to engage in virtuous action, and so will need external goods to carry on his life as a human being". Finally, Aristotle repeats that the discussion of the Ethics has not reached its aim if it has no effect in practice.

Theories are not enough. However, the practice of virtue requires good education and habituation from an early age in the community. Young people otherwise do not ever get to experience the highest forms of pleasure and are distracted by the easiest ones. While parents often attempt to do this, it is critical that there are also good laws in the community. But concerning this need for good laws and education Aristotle says that there has always been a problem, which he is now seeking to address: unlike in the case of medical science, theoreticians of happiness and teachers of virtue such as sophists never have practical experience themselves, whereas good parents and lawmakers have never theorized and developed a scientific approach to analyzing what the best laws are.

Furthermore, very few lawmakers, perhaps only the Spartans , have made education the focus of law making, as they should. Education needs to be more like medicine, with both practice and theory, and this requires a new approach to studying politics. Such study should, he says, even help in communities where the laws are not good and the parents need to try to create the right habits in young people themselves without the right help from lawmakers. Aristotle closes the Nicomachean Ethics therefore by announcing a programme of study in politics, including the collecting of studies of different constitutions, and the results of this programme are generally assumed to be contained in the work that exists today and is known as the Politics.

From Wikipedia, the free encyclopedia. Literary work by Aristotle. This article's tone or style may not reflect the encyclopedic tone used on Wikipedia. See Wikipedia's guide to writing better articles for suggestions. September Learn how and when to remove this template message. Bartlett, Robert C. Nicomachean Ethics. Chicago: University of Chicago Press.

ISBN Translation, with Interpretive Essay, Notes, Glossary. Beresford, Adam. Aristotle, Nicomachean Ethics. Penguin Classics. Translation, with Introduction and Notes. Broadie, Sarah; Rowe, Christopher Oxford: Oxford University Press. Crisp, Roger Aristotle: Nicomachean Ethics. Cambridge University Press. Irwin, Terence Hackett Publishing Company. Rackham, H. Harvard University Press. Ross, David ISBN X. Re-issued , revised by J. Ackrill and J. Sachs, Joe Focus Publishing. Thomson, J. Re-issued , revised by Hugh Tredennick. Chase , Drummond P. The Nicomachean Ethics of Aristotle.

London: Everyman's Library. Aristotle's Nicomachean Ethics: An Introduction. Oxon: Routledge. New Brunswick: Transaction Publishers. See below. Zalta ed. Translation by Sachs. Translation above by Sachs. Translation by Rackham. Some other translations:- Sachs: the human good comes to be disclosed as a being-at-work of the soul in accordance with virtue, and if the virtues are more than one, in accordance with the best and most complete virtue.

But also this must be in a complete life, for one swallow does not make a Spring Ross: human good turns out to be activity of soul exhibiting excellence, and if there are [sic. But we must add "in a complete life". For one swallow does not make a summer Thomson: the conclusion is that the good for man is an activity of soul in accordance with virtue, or if there are more kinds of virtue than one, in accordance with the best and most perfect kind. There is one further qualification: in a complete lifetime.

One swallow does not make a summer Crisp: the human good turns out to be activity of the soul in accordance with virtue, and if there are several virtues, in accordance with the best and most complete. Again, this must be over a complete life. This can be contrasted with several translations, sometimes confusingly treating spoudaios as a simple word for "good" normally agathos in Greek :- Sachs: "and it belongs to a man of serious stature to do these things well and beautifully"; Ross: "and the function of good man to be the good and noble performance of these"; Rackham: "and say that the function of a good man is to perform these activities well and rightly"; Thomson: "and if the function of a good man is to perform these well and rightly"; Crisp "and the characteristic activity of the good person to be to carry this out well and nobly".

Translations above by Sachs. One of the two Delphic motto 's strongly associated with Aristotle's own Socratic teachers was "nothing in excess", a motto much older than Socrates himself, and similar ideas can be found in Pythagoreanism , and the Myth of Icarus. See Categories 8b for Aristotle's explanation of both words. Let thus much suffice by way of preface on these three points, the student, the spirit in which our observations should be received, and the object which we propose.

For some say it is some one of those things which are palpable and apparent, as pleasure or wealth or honour; in fact, some one thing, some another; nay, oftentimes the same man gives a different account of it; for when ill, he calls it health; when poor, wealth: and conscious of their own ignorance, men admire those who talk grandly and above their comprehension. Some again held it to be something by itself, other than and beside these many good things, which is in fact to all these the cause of their being good.

Now to sift all the opinions would be perhaps rather a fruitless task; so it shall suffice to sift those which are most generally current, or are thought to have some reason in them. Of course, we must begin with what is known; but then this is of two kinds, what we do know, and what we may know: [5] perhaps then as individuals we must begin with what we do know. Hence the necessity that he should have been well trained in habits, who is to study, with any tolerable chance of profit, the principles of nobleness and justice and moral philosophy generally.

For a principle is a matter of fact, and if the fact is sufficiently clear to a man there will be no need in addition of the reason for the fact. And he that has been thus trained either has principles already, or can receive them easily: as for him who neither has nor can receive them, let him hear his sentence from Hesiod:. He is best of all who of himself conceiveth all things; Good again is he too who can adopt a good suggestion; But whoso neither of himself conceiveth nor hearing from another Layeth it to heart;—he is a useless man. Now of the Chief Good i. For there are three lines of life which stand out prominently to view: that just mentioned, and the life in society, and, thirdly, the life of contemplation.

Now the many are plainly quite slavish, choosing a life like that of brute animals: yet they obtain some consideration, because many of the great share the tastes of Sardanapalus. The refined and active again conceive it to be honour: for this may be said to be the end of the life in society: yet it is plainly too superficial for the object of our search, because it is thought to rest with those who pay rather than with him who receives it, whereas the Chief Good we feel instinctively must be something which is our own, and not easily to be taken from us. And besides, men seem to pursue honour, that they may believe themselves to be good: [6] for instance, they seek to be honoured by the wise, and by those among whom they are known, and for virtue: clearly then, in the opinion at least of these men, virtue is higher than honour.

And for these let thus much suffice, for they have been treated of at sufficient length in my Encyclia. A third line of life is that of contemplation, concerning which we shall make our examination in the following pages. As for the life of money-making, it is one of constraint, and wealth manifestly is not the good we are seeking, because it is for use, that is, for the sake of something further: and hence one would rather conceive the forementioned ends to be the right ones, for men rest content with them for their own sakes.

Yet, clearly, they are not the objects of our search either, though many words have been wasted on them. In the next place, since good is predicated in as many ways as there are modes of existence [for it is predicated in the category of Substance, as God, Intellect—and in that of Quality, as The Virtues—and in that of Quantity, as The Mean—and in that of Relation, as The Useful—and in that of Time, as Opportunity—and in that of Place, as Abode; and other such like things], it manifestly cannot be something common and universal and one in all: else it would not have been predicated in all the categories, but in one only.

A person might fairly doubt also what in the world they mean by very-this that or the other, since, as they would themselves allow, the account of the humanity is one and the same in the very-Man, and in any individual Man: for so far as the individual and the very-Man are both Man, they will not differ at all: and if so, then very-good and any particular good will not differ, in so far as both are good. Nor will it do to say, that the eternity of the very-good makes it to be more good; for what has lasted white ever so long, is no whiter than what lasts but for a day. But of these matters let us speak at some other time. It is manifest then that the goods may be so called in two senses, the one class for their own sakes, the other because of these.

But the question next arises, what kind of goods are we to call independent? All such as are pursued even when separated from other goods, as, for instance, being wise, seeing, and certain pleasures and honours for these, though we do pursue them with some further end in view, one would still place among the independent goods? If, on the other hand, these are independent goods, then we shall require that the account of the goodness be the same clearly in all, just as that of the whiteness is in snow and white lead.

But how stands the fact? Why of honour and wisdom and pleasure the accounts are distinct and different in so far as they are good. But then, how does the name come to be common for it is not seemingly a case of fortuitous equivocation? Are different individual things called good by virtue of being from one source, or all conducing to one end, or rather by way of analogy, for that intellect is to the soul as sight to the body, and so on? However, perhaps we ought to leave these questions now, for an accurate investigation of them is more properly the business of a different philosophy. It may readily occur to any one, that it would be better to attain a knowledge of it with a view to such concrete goods as are attainable and practical, because, with this as a kind of model in our hands, we shall the better know what things are good for us individually, and when we know them, we shall attain them.

And now let us revert to the Good of which we are in search: what can it be? What then is the Chief Good in each? So that if there is some one End of all things which are and may be done, this must be the Good proposed by doing, or if more than one, then these. Thus our discussion after some traversing about has come to the same point which we reached before.

And this we must try yet more to clear up. Now since the ends are plainly many, and of these we choose some with a view to others wealth, for instance, musical instruments, and, in general, all instruments , it is clear that all are not final: but the Chief Good is manifestly something final; and so, if there is some one only which is final, this must be the object of our search: but if several, then the most final of them will be it. And of this nature Happiness is mostly thought to be, for this we choose always for its own sake, and never with a view to anything further: whereas honour, pleasure, intellect, in fact every excellence we choose for their own sakes, it is true because we would choose each of these even if no result were to follow , but we choose them also with a view to happiness, conceiving that through their instrumentality we shall be happy: but no man chooses happiness with a view to them, nor in fact with a view to any other thing whatsoever.

The same result [15] is seen to follow also from the notion of self-sufficiency, a quality thought to belong to the final good. Now by sufficient for Self, we mean not for a single individual living a solitary life, but for his parents also and children and wife, and, in general, friends and countrymen; for man is by nature adapted to a social existence. So then Happiness is manifestly something final and self-sufficient, being the end of all things which are and may be done. But, it may be, to call Happiness the Chief Good is a mere truism, and what is wanted is some clearer account of its real nature.

Now this object may be easily attained, when we have discovered what is the work of man; for as in the case of flute-player, statuary, or artisan of any kind, or, more generally, all who have any work or course of action, their Chief Good and Excellence is thought to reside in their work, so it would seem to be with man, if there is any work belonging to him. Are we then to suppose, that while carpenter and cobbler have certain works and courses of action, Man as Man has none, but is left by Nature without a work? What then can this be? We must separate off then the life of mere nourishment and growth, and next will come the life of sensation: but this again manifestly is common to horses, oxen, and every animal. There remains then a kind of life of the Rational Nature apt to act: and of this Nature there are two parts denominated Rational, the one as being obedient to Reason, the other as having and exerting it.

Again, as this life is also spoken of in two ways, [19] we must take that which is in the way of actual working, because this is thought to be most properly entitled to the name. Let this then be taken for a rough sketch of the Chief Good: since it is probably the right way to give first the outline, and fill it in afterwards. And it would seem that any man may improve and connect what is good in the sketch, and that time is a good discoverer and co-operator in such matters: it is thus in fact that all improvements in the various arts have been brought about, for any man may fill up a deficiency.

You must remember also what has been already stated, and not seek for exactness in all matters alike, but in each according to the subject-matter, and so far as properly belongs to the system. The carpenter and geometrician, for instance, enquire into the right line in different fashion: the former so far as he wants it for his work, the latter enquires into its nature and properties, because he is concerned with the truth.

So then should one do in other matters, that the incidental matters may not exceed the direct ones. And again, you must not demand the reason either in all things alike, [21] because in some it is sufficient that the fact has been well demonstrated, which is the case with first principles; and the fact is the first step, i. And of these first principles some are obtained by induction, some by perception, [22] some by a course of habituation, others in other different ways.

And we must try to trace up each in their own nature, and take pains to secure their being well defined, because they have great influence on what follows: it is thought, I mean, that the starting-point or principle is more than half the whole matter, and that many of the points of enquiry come simultaneously into view thereby. We must now enquire concerning Happiness, not only from our conclusion and the data on which our reasoning proceeds, but likewise from what is commonly said about it: because with what is true all things which really are are in harmony, but with that which is false the true very soon jars. Now there is a common division of goods into three classes; one being called external, the other two those of the soul and body respectively, and those belonging to the soul we call most properly and specially good.

Well, in our definition we assume that the actions and workings of the soul constitute Happiness, and these of course belong to the soul. And so our account is a good one, at least according to this opinion, which is of ancient date, and accepted by those who profess philosophy. Rightly too are certain actions and workings said to be the end, for thus it is brought into the number of the goods of the soul instead of the external.

Agreeing also with our definition is the common notion, that the happy man lives well and does well, for it has been stated by us to be pretty much a kind of living well and doing well. For some think it is virtue, others practical wisdom, others a kind of scientific philosophy; others that it is these, or else some one of them, in combination with pleasure, or at least not independently of it; while others again take in external prosperity. Of these opinions, some rest on the authority of numbers or antiquity, others on that of few, and those men of note: and it is not likely that either of these classes should be wrong in all points, but be right at least in some one, or even in most. Now with those who assert it to be Virtue Excellence , or some kind of Virtue, our account agrees: for working in the way of Excellence surely belongs to Excellence.

And there is perhaps no unimportant difference between conceiving of the Chief Good as in possession or as in use, in other words, as a mere state or as a working. For the state or habit [23] may possibly exist in a subject without effecting any good, as, for instance, in him who is asleep, or in any other way inactive; but the working cannot so, for it will of necessity act, and act well. And as at the Olympic games it is not the finest and strongest men who are crowned, but they who enter the lists, for out of these the prize-men are selected; so too in life, of the honourable and the good, it is they who act who rightly win the prizes.

Their life too is in itself pleasant: for the feeling of pleasure is a mental sensation, and that is to each pleasant of which he is said to be fond: a horse, for instance, to him who is fond of horses, and a sight to him who is fond of sights: and so in like manner just acts to him who is fond of justice, and more generally the things in accordance with virtue to him who is fond of virtue. Now in the case of the multitude of men the things which they individually esteem pleasant clash, because they are not such by nature, whereas to the lovers of nobleness those things are pleasant which are such by nature: but the actions in accordance with virtue are of this kind, so that they are pleasant both to the individuals and also in themselves.

So then their life has no need of pleasure as a kind of additional appendage, but involves pleasure in itself. For, besides what I have just mentioned, a man is not a good man at all who feels no pleasure in noble actions, [25] just as no one would call that man just who does not feel pleasure in acting justly, or liberal who does not in liberal actions, and similarly in the case of the other virtues which might be enumerated: and if this be so, then the actions in accordance with virtue must be in themselves pleasurable.

Then again they are certainly good and noble, and each of these in the highest degree; if we are to take as right the judgment of the good man, for he judges as we have said. Thus then Happiness is most excellent, most noble, and most pleasant, and these attributes are not separated as in the well-known Delian inscription—. For all these co-exist in the best acts of working: and we say that Happiness is these, or one, that is, the best of them. Still [26] it is quite plain that it does require the addition of external goods, as we have said: because without appliances it is impossible, or at all events not easy, to do noble actions: for friends, money, and political influence are in a manner instruments whereby many things are done: some things there are again a deficiency in which mars blessedness; good birth, for instance, or fine offspring, or even personal beauty: for he is not at all capable of Happiness who is very ugly, or is ill-born, or solitary and childless; and still less perhaps supposing him to have very bad children or friends, or to have lost good ones by death.

As we have said already, the addition of prosperity of this kind does seem necessary to complete the idea of Happiness; hence some rank good fortune, and others virtue, with Happiness. And hence too a question is raised, whether it is a thing that can be learned, or acquired by habituation or discipline of some other kind, or whether it comes in the way of divine dispensation, or even in the way of chance. Now to be sure, if anything else is a gift of the Gods to men, it is probable that Happiness is a gift of theirs too, and specially because of all human goods it is the highest.

But this, it may be, is a question belonging more properly to an investigation different from ours: [27] and it is quite clear, that on the supposition of its not being sent from the Gods direct, but coming to us by reason of virtue and learning of a certain kind, or discipline, it is yet one of the most Godlike things; because the prize and End of virtue is manifestly somewhat most excellent, nay divine and blessed. It will also on this supposition be widely participated, for it may through learning and diligence of a certain kind exist in all who have not been maimed [28] for virtue. And if it is better we should be happy thus than as a result of chance, this is in itself an argument that the case is so; because those things which are in the way of nature, and in like manner of art, and of every cause, and specially the best cause, are by nature in the best way possible: to leave them to chance what is greatest and most noble would be very much out of harmony with all these facts.

The question may be determined also by a reference to our definition of Happiness, that it is a working of the soul in the way of excellence or virtue of a certain kind: and of the other goods, some we must have to begin with, and those which are co-operative and useful are given by nature as instruments. With good reason then neither ox nor horse nor any other brute animal do we call happy, for none of them can partake in such working: and for this same reason a child is not happy either, because by reason of his tender age he cannot yet perform such actions: if the term is applied, it is by way of anticipation. For to constitute Happiness, there must be, as we have said, complete virtue and a complete life: for many changes and chances of all kinds arise during a life, and he who is most prosperous may become involved in great misfortunes in his old age, as in the heroic poems the tale is told of Priam: but the man who has experienced such fortune and died in wretchedness, no man calls happy.

Are we then to call no man happy while he lives, and, as Solon would have us, look to the end? And again, if we are to maintain this position, is a man then happy when he is dead? If on the other hand we do not assert that the dead man is happy, and Solon does not mean this, but only that one would then be safe in pronouncing a man happy, as being thenceforward out of the reach of evils and misfortunes, this too admits of some dispute, since it is thought that the dead has somewhat both of good and evil if, as we must allow, a man may have when alive but not aware of the circumstances , as honour and dishonour, and good and bad fortune of children and descendants generally.

Nor is this view again without its difficulties: for, after a man has lived in blessedness to old age and died accordingly, many changes may befall him in right of his descendants; some of them may be good and obtain positions in life accordant to their merits, others again quite the contrary: it is plain too that the descendants may at different intervals or grades stand in all manner of relations to the ancestors. Absurd however it is on the other hand that the affairs of the descendants should in no degree and during no time affect the ancestors. But we must revert to the point first raised, [32] since the present question will be easily determined from that.

If then we are to look to the end and then pronounce the man blessed, not as being so but as having been so at some previous time, surely it is absurd that when he is happy the truth is not to be asserted of him, because we are unwilling to pronounce the living happy by reason of their liability to changes, and because, whereas we have conceived of happiness as something stable and no way easily changeable, the fact is that good and bad fortune are constantly circling about the same people: for it is quite plain, that if we are to depend upon the fortunes of men, we shall often have to call the same man happy, and a little while after miserable, thus representing our happy man,. Is not this the solution? And, by the way, the question which has been here discussed, testifies incidentally to the truth of our account of Happiness.

And whereas the incidents of chance are many, and differ in greatness and smallness, the small pieces of good or ill fortune evidently do not affect the balance of life, but the great and numerous, if happening for good, will make life more blessed for it is their nature to contribute to ornament, and the using of them comes to be noble and excellent , but if for ill, they bruise as it were and maim the blessedness: for they bring in positive pain, and hinder many acts of working. But still, even in these, nobleness shines through when a man bears contentedly many and great mischances not from insensibility to pain but because he is noble and high-spirited. And if, as we have said, the acts of working are what determine the character of the life, no one of the blessed can ever become wretched, because he will never do those things which are hateful and mean.

For the man who is truly good and sensible bears all fortunes, we presume, becomingly, and always does what is noblest under the circumstances, just as a good general employs to the best advantage the force he has with him; or a good shoemaker makes the handsomest shoe he can out of the leather which has been given him; and all other good artisans likewise. And if this be so, wretched never can the happy man come to be: I do not mean to say he will be blessed should he fall into fortunes like those of Priam. Nor, in truth, is he shifting and easily changeable, for on the one hand from his happiness he will not be shaken easily nor by ordinary mischances, but, if at all, by those which are great and numerous; and, on the other, after such mischances he cannot regain his happiness in a little time; but, if at all, in a long and complete period, during which he has made himself master of great and noble things.

Why then should we not call happy the man who works in the way of perfect virtue, and is furnished with external goods sufficient for acting his part in the drama of life: [35] and this during no ordinary period but such as constitutes a complete life as we have been describing it. Or we must add, that not only is he to live so, but his death must be in keeping with such life, since the future is dark to us, and Happiness we assume to be in every way an end and complete.

And, if this be so, we shall call them among the living blessed who have and will have the things specified, but blessed as Men. Now that the fortunes of their descendants, and friends generally, contribute nothing towards forming the condition of the dead, is plainly a very heartless notion, and contrary to the current opinions. But since things which befall are many, and differ in all kinds of ways, and some touch more nearly, others less, to go into minute particular distinctions would evidently be a long and endless task: and so it may suffice to speak generally and in outline.

It is plain then that the good or ill fortunes of their friends do affect the dead somewhat: but in such kind and degree as neither to make the happy unhappy nor produce any other such effect. Having determined these points, let us examine with respect to Happiness, whether it belongs to the class of things praiseworthy or things precious; for to that of faculties [38] it evidently does not. Now it is plain that everything which is a subject of praise is praised for being of a certain kind and bearing a certain relation to something else: for instance, the just, and the valiant, and generally the good man, and virtue itself, we praise because of the actions and the results: and the strong man, and the quick runner, and so forth, we praise for being of a certain nature and bearing a certain relation to something good and excellent and this is illustrated by attempts to praise the gods; for they are presented in a ludicrous aspect [39] by being referred to our standard, and this results from the fact, that all praise does, as we have said, imply reference to a standard.

Now if it is to such objects that praise belongs, it is evident that what is applicable to the best objects is not praise, but something higher and better: which is plain matter of fact, for not only do we call the gods blessed and happy, but of men also we pronounce those blessed who most nearly resemble the gods. And in like manner in respect of goods; no man thinks of praising Happiness as he does the principle of justice, but calls it blessed, as being somewhat more godlike and more excellent. Eudoxus [40] too is thought to have advanced a sound argument in support of the claim of pleasure to the highest prize: for the fact that, though it is one of the good things, it is not praised, he took for an indication of its superiority to those which are subjects of praise: a superiority he attributed also to a god and the Chief Good, on the ground that they form the standard to which everything besides is referred.

For praise applies to virtue, because it makes men apt to do what is noble; but encomia to definite works of body or mind. However, it is perhaps more suitable to a regular treatise on encomia to pursue this topic with exactness: it is enough for our purpose that from what has been said it is evident that Happiness belongs to the class of things precious and final. And it seems to be so also because of its being a starting-point; which it is, in that with a view to it we all do everything else that is done; now the starting-point and cause of good things we assume to be something precious and divine. Moreover, since Happiness is a kind of working of the soul in the way of perfect Excellence, we must enquire concerning Excellence: for so probably shall we have a clearer view concerning Happiness; and again, he who is really a statesman is generally thought to have spent most pains on this, for he wishes to make the citizens good and obedient to the laws.

Well, we are to enquire concerning Excellence, i. Human Excellence of course, because it was the Chief Good of Man and the Happiness of Man that we were enquiring of just now. So then the statesman is to consider the nature of the Soul: but he must do so with these objects in view, and so far only as may suffice for the objects of his special enquiry: for to carry his speculations to a greater exactness is perhaps a task more laborious than falls within his province. In fact, the few statements made on the subject in my popular treatises are quite enough, and accordingly we will adopt them here: as, that the Soul consists of two parts, the Irrational and the Rational as to whether these are actually divided, as are the parts of the body, and everything that is capable of division; or are only metaphysically speaking two, being by nature inseparable, as are convex and concave circumferences, matters not in respect of our present purpose.

And of the Irrational, the one part seems common to other objects, and in fact vegetative; I mean the cause of nourishment and growth for such a faculty of the Soul one would assume to exist in all things that receive nourishment, even in embryos, and this the same as in the perfect creatures; for this is more likely than that it should be a different one.

Now the Excellence of this manifestly is not peculiar to the human species but common to others: for this part and this faculty is thought to work most in time of sleep, and the good and bad man are least distinguishable while asleep; whence it is a common saying that during one half of life there is no difference between the happy and the wretched; and this accords with our anticipations, for sleep is an inactivity of the soul, in so far as it is denominated good or bad, except that in some wise some of its movements find their way through the veil and so the good come to have better dreams than ordinary men. But enough of this: we must forego any further mention of the nutritive part, since it is not naturally capable of the Excellence which is peculiarly human.

And there seems to be another Irrational Nature of the Soul, which yet in a way partakes of Reason. For in the man who controls his appetites, and in him who resolves to do so and fails, we praise the Reason or Rational part of the Soul, because it exhorts aright and to the best course: but clearly there is in them, beside the Reason, some other natural principle which fights with and strains against the Reason. For in plain terms, just as paralysed limbs of the body when their owners would move them to the right are borne aside in a contrary direction to the left, so is it in the case of the Soul, for the impulses of men who cannot control their appetites are to contrary points: the difference is that in the case of the body we do see what is borne aside but in the case of the soul we do not.

But, it may be, not the less [42] on that account are we to suppose that there is in the Soul also somewhat besides the Reason, which is opposed to this and goes against it; as to how it is different, that is irrelevant. But of Reason this too does evidently partake, as we have said: for instance, in the man of self-control it obeys Reason: and perhaps in the man of perfected self-mastery, [43] or the brave man, it is yet more obedient; in them it agrees entirely with the Reason.

So then the Irrational is plainly twofold: the one part, the merely vegetative, has no share of Reason, but that of desire, or appetition generally, does partake of it in a sense, in so far as it is obedient to it and capable of submitting to its rule. Now that the Irrational is in some way persuaded by the Reason, admonition, and every act of rebuke and exhortation indicate. If then we are to say that this also has Reason, then the Rational, as well as the Irrational, will be twofold, the one supremely and in itself, the other paying it a kind of filial regard. Well: human Excellence is of two kinds, Intellectual and Moral: [1] now the Intellectual springs originally, and is increased subsequently, from teaching for the most part that is [2] , and needs therefore experience and time; whereas the Moral comes from custom, and so the Greek term denoting it is but a slight deflection from the term denoting custom in that language.

From this fact it is plain that not one of the Moral Virtues comes to be in us merely by nature: because of such things as exist by nature, none can be changed by custom: a stone, for instance, by nature gravitating downwards, could never by custom be brought to ascend, not even if one were to try and accustom it by throwing it up ten thousand times; nor could file again be brought to descend, nor in fact could anything whose nature is in one way be brought by custom to be in another. The Virtues then come to be in us neither by nature, nor in despite of nature, [3] but we are furnished by nature with a capacity for receiving themu and are perfected in them through custom.

Again, in whatever cases we get things by nature, we get the faculties first and perform the acts of working afterwards; an illustration of which is afforded by the case of our bodily senses, for it was not from having often seen or heard that we got these senses, but just the reverse: we had them and so exercised them, but did not have them because we had exercised them. But the Virtues we get by first performing single acts of working, which, again, is the case of other things, as the arts for instance; for what we have to make when we have learned how, these we learn how to make by making: men come to be builders, for instance, by building; harp-players, by playing on the harp: exactly so, by doing just actions we come to be just; by doing the actions of self-mastery we come to be perfected in self-mastery; and by doing brave actions brave.

And to the truth of this testimony is borne by what takes place in communities: because the law-givers make the individual members good men by habituation, and this is the intention certainly of every law-giver, and all who do not effect it well fail of their intent; and herein consists the difference between a good Constitution and a bad. Again, every Virtue is either produced or destroyed from and by the very same circumstances: art too in like manner; I mean it is by playing the harp that both the good and the bad harp-players are formed: and similarly builders and all the rest; by building well men will become good builders; by doing it badly bad ones: in fact, if this had not been so, there would have been no need of instructors, but all men would have been at once good or bad in their several arts without them.

So too then is it with the Virtues: for by acting in the various relations in which we are thrown with our fellow men, we come to be, some just, some unjust: and by acting in dangerous positions and being habituated to feel fear or confidence, we come to be, some brave, others cowards. Similarly is it also with respect to the occasions of lust and anger: for some men come to be perfected in self-mastery and mild, others destitute of all self-control and passionate; the one class by behaving in one way under them, the other by behaving in another. Or, in one word, the habits are produced from the acts of working like to them: and so what we have to do is to give a certain character to these particular acts, because the habits formed correspond to the differences of these.

So then, whether we are accustomed this way or that straight from childhood, makes not a small but an important difference, or rather I would say it makes all the difference. Since then the object of the present treatise is not mere speculation, as it is of some others for we are enquiring not merely that we may know what virtue is but that we may become virtuous, else it would have been useless , we must consider as to the particular actions how we are to do them, because, as we have just said, the quality of the habits that shall be formed depends on these. Now, that we are to act in accordance with Right Reason is a general maxim, and may for the present be taken for granted: we will speak of it hereafter, and say both what Right Reason is, and what are its relations to the other virtues.

But let this point be first thoroughly understood between us, that all which can be said on moral action must be said in outline, as it were, and not exactly: for as we remarked at the commencement, such reasoning only must be required as the nature of the subject-matter admits of, and matters of moral action and expediency have no fixedness any more than matters of health. And if the subject in its general maxims is such, still less in its application to particular cases is exactness attainable: [5] because these fall not under any art or system of rules, but it must be left in each instance to the individual agents to look to the exigencies of the particular case, as it is in the art of healing, or that of navigating a ship.

Still, though the present subject is confessedly such, we must try and do what we can for it. First then this must be noted, that it is the nature of such things to be spoiled by defect and excess; as we see in the case of health and strength since for the illustration of things which cannot be seen we must use those that can , for excessive training impairs the strength as well as deficient: meat and drink, in like manner, in too great or too small quantities, impair the health: while in due proportion they cause, increase, and preserve it. Thus it is therefore with the habits of perfected Self-Mastery and Courage and the rest of the Virtues: for the man who flies from and fears all things, and never stands up against anything, comes to be a coward; and he who fears nothing, but goes at everything, comes to be rash.

In like manner too, he that tastes of every pleasure and abstains from none comes to lose all self-control; while he who avoids all, as do the dull and clownish, comes as it were to lose his faculties of perception: that is to say, the habits of perfected Self-Mastery and Courage are spoiled by the excess and defect, but by the mean state are preserved. Furthermore, not only do the origination, growth, and marring of the habits come from and by the same circumstances, but also the acts of working after the habits are formed will be exercised on the same: for so it is also with those other things which are more directly matters of sight, strength for instance: for this comes by taking plenty of food and doing plenty of work, and the man who has attained strength is best able to do these: and so it is with the Virtues, for not only do we by abstaining from pleasures come to be perfected in Self-Mastery, but when we have come to be so we can best abstain from them: similarly too with Courage: for it is by accustoming ourselves to despise objects of fear and stand up against them that we come to be brave; and after we have come to be so we shall be best able to stand up against such objects.

And for a test of the formation of the habits we must take the pleasure or pain which succeeds the acts; for he is perfected in Self-Mastery who not only abstains from the bodily pleasures but is glad to do so; whereas he who abstains but is sorry to do it has not Self-Mastery: he again is brave who stands up against danger, either with positive pleasure or at least without any pain; whereas he who does it with pain is not brave. For Moral Virtue has for its object-matter pleasures and pains, because by reason of pleasure we do what is bad, and by reason of pain decline doing what is right for which cause, as Plato observes, men should have been trained straight from their childhood to receive pleasure and pain from proper objects, for this is the right education.

Again: since Virtues have to do with actions and feelings, and on every feeling and every action pleasure and pain follow, here again is another proof that Virtue has for its object-matter pleasure and pain. The same is shown also by the fact that punishments are effected through the instrumentality of these; because they are of the nature of remedies, and it is the nature of remedies to be the contraries of the ills they cure. Virtue then is assumed to be that habit which is such, in relation to pleasures and pains, as to effect the best results, and Vice the contrary. The following considerations may also serve to set this in a clear light. There are principally three things moving us to choice and three to avoidance, the honourable, the expedient, the pleasant; and their three contraries, the dishonourable, the hurtful, and the painful: now the good man is apt to go right, and the bad man wrong, with respect to all these of course, but most specially with respect to pleasure: because not only is this common to him with all animals but also it is a concomitant of all those things which move to choice, since both the honourable and the expedient give an impression of pleasure.

Again, it grows up with us all from infancy, and so it is a hard matter to remove from ourselves this feeling, engrained as it is into our very life. This theory of signification can be understood as a semantics that explains how different alphabets can signify the same spoken language, while different languages can signify the same thoughts. Moreover, this theory connects the meaning of symbols to logical consequence, since commitment to some set of utterances rationally requires commitment to the thoughts signified by those utterances and to what is entailed by them.

In order for a written sentence, utterance, or thought to be true or false, Aristotle says, it must include at least two terms: a subject and a predicate. Aristotle holds that there are two kinds of constituents of meaningful sentences: nouns and their derivatives, which are conventional symbols without tense or aspect; and verbs, which have a tense and aspect. Though all meaningful speech consists of combinations of these constituents, Aristotle limits logic to the consideration of statements, which assert or deny the presence of something in the past, present, or future Int.

In every true predication, either the subject and predicate are of the same category, or the subject term refers to a substance while the predicate term refers to one of the other categories. The primary substances are individuals, while secondary substances are species and genera composed of individuals Cat. This distinction between primary and secondary reflects a dependence relation: if all the individuals of a species or genus were annihilated, the species and genus could not, in the present tense, be truly predicated of any subject. Every individual is of a species and that species is predicated of the individual.

Every species is the member of a genus, which is predicated of the species and of each individual of that species Cat. A specific difference is a predicate that falls under one of the categories. Thus, Aristotelian categories can be seen as a taxonomical scheme, a way of organizing predicates for discovery, or as a metaphysical doctrine about the kinds of beings there are. Moreover, definitions are reached not by demonstration but by other kinds of inquiry, such as dialectic, the art by which one makes divisions in a genus; and induction, which can reveal specific differences from the observation of individual examples. A syllogism is a discourse in which when taking some statements as premises a different statement can be shown to follow as a conclusion AnPr.

The basic form of the Aristotelian syllogism involves a major premise, a minor premise, and a conclusion, so that it has the form. Though this form can be utilized in dialectic, in which the major term A is related to C through the middle term B credibly rather than necessarily AnPo. These relationships are summed up in the traditional square of opposition used by medieval Aristotelian logicians. Syllogistic may be employed dialectically when the premises are accepted on the authority of common opinion, from tradition, or from the wise. In any dialectical syllogism, the premises can be generally accepted opinions rather than necessary principles Top.

At least some premises in rhetorical proofs must be not necessary but only probable, happening only for the most part. When the premises are known, and conclusions are shown to follow from those premises, one gains knowledge by demonstration. Demonstration is necessary AnPo. One has demonstrative knowledge when one knows the premises and has derived a necessary conclusion from them, since the cause given in the premises explains why the conclusion is so AnPo. Consequently, valid demonstration depends on the known premises containing terms for the genus of which the species in the conclusion is a member AnPo.

By the principle of excluded middle, necessarily, either there will be a sea-battle tomorrow or there will not be a sea-battle tomorrow. But since the sea-battle itself has yet neither come about nor failed to come about, it seems that one must say, paradoxically, that one alternative is necessary but that either alternative might come about Int. For a discussion, see Malink Whenever a speaker reasons from premises, an auditor can ask for their demonstration. The speaker then needs to adduce additional premises for that demonstration. But if this line of questioning went on interminably, no demonstration could be made, since every premise would require a further demonstration, ad infinitum.

In order to stop an infinite regress of premises, Aristotle postulates that for an inference to count as demonstrative, one must know its indemonstrable premises AnPo. Thus, demonstrative science depends on the view that all teaching and learning proceed from already present knowledge AnPo. In other words, the possibility of making a complete argument, whether inductive or deductive, depends on the reasoner possessing the concept in question. The acquisition of concepts must in some way be perceptual, since Aristotle says that universals come to rest in the soul through experience, which comes about from many memories of the same thing, which in turn comes about by perception AnPo.

As Cook Wilson , 45 puts it, perception is in a way already of a universal. The role of perception, and hence of memory and experience, is then not to supply the child with universal concepts but to fix the conditions under which they are correctly predicated of an individual or species. While deduction proceeds by a form of syllogistic reasoning in which the major and minor premise both predicate what is necessarily true of a subject, inductive reasoning moves from particulars to universals, so it is impossible to gain knowledge of universals except by induction AnPo. This movement, from the observation of the same occurrence, to an experience that emerges from many memories, to a universal judgment, is a cognitive process by which human beings understand reality see AnPo.

But what makes such an inference a good one? Aristotle seems to say an inductive inference is sound when what is true in each case is also true of the class under which the cases fall AnPr. For example, it is inferred from the observation that each kind of bileless animal men, horses, mules, and so on is long-lived just when the following syllogism is sound: 1 All men, horses, mules, and so on are long-lived; 2 All long-lived animals are bileless; therefore 3 all men, horses, mules, and so on are bileless see Groarke sections 10 and However, Aristotle does not think that knowledge of universals is pieced together from knowledge of particulars but rather he thinks that induction is what allows one to actualize knowledge by grasping how the particular case falls under the universal AnPr.

A true definition reveals the essential nature of something, what it is to be that thing AnPo. A sound demonstration shows what is necessary of an observed subject AnPo. It is essential, however, that the observation on which a definition is based be inductively true, that is, that it be based on causes rather than on chance. Regardless of whether one is asking what something is in a definition or why something is the way it is by giving its cause, it is only when the principles or starting points of a science are given that demonstration becomes possible.

Since experience is what gives the principles of each science AnPr. This is why logic, though it is employed in all branches of philosophy, is not a part of philosophy. Rather, in the Aristotelian tradition, logic is an instrument for the philosopher, just as a hammer and anvil are instruments for the blacksmith Ierodiakonou Just as dialectic searches for truth, Aristotelian rhetoric serves as its counterpart Rhet. Thus, rhetorical demonstration, or enthymeme, is a kind of syllogism that strictly speaking belongs to dialectic Rhet. Because rhetoric uses the particularly human capacity of reason to formulate verbal arguments, it is the art that can cause the most harm when it is used wrongly. It is thus not a technique for persuasion at any cost, as some Sophists have taught, but a fundamentally second-personal way of using language that allows the auditor to reach a judgment Grimaldi , 3—5.

More fundamentally, rhetoric is defined as the detection of persuasive features of each subject matter Rhet. Proofs given in speech depend on three things: the character ethos of the speaker, the disposition pathos of the audience, and the meaning logos of the sounds and gestures used Rhet. Rhetorical proofs show that the speaker is worthy of credence, producing an emotional state pathos in the audience, or demonstrating a consequence using the words alone. Aristotle holds that ethos is the most important of these elements, since trust in the speaker is required if one is to believe the speech.

However, the best speech balances ethos, pathos, and logos. In rhetoric, enthymemes play a deductive role, while examples play an inductive role Rhet. The deductive form of rhetoric, enthymeme, is a dialectical syllogism in which the probable premise is suppressed so that one reasons directly from the necessary premise to the conclusion. For example, one may reason that an animal has given birth because she has milk Rhet. The inductive form of rhetoric, reasoning from example, can be illustrated as follows. Peisistratus in Athens and Theagenes in Megara both petitioned for guards shortly before establishing themselves as tyrants.

Thus, someone plotting a tyranny requests a guard Rhet. This proof by example does not have the force of necessity or universality and does not count as a case of scientific induction, since it is possible someone could petition for a guard without plotting a tyranny. But when it is necessary to base some decision, for example, whether to grant a request for a bodyguard, on its likely outcome, one must look to prior examples.

It is the work of the rhetorician to know these examples and to formulate them in such a way as to suggest definite policies on the basis of that knowledge. Rhetoric is divided into deliberative, forensic, and display rhetoric. Deliberative rhetoric is concerned with the future, namely with what to do, and the deliberative rhetorician is to discuss the advantages and harms associated with a specific course of action. Forensic rhetoric, typical of the courtroom, concerns the past, especially what was done and whether it was just or unjust. Display rhetoric concerns the present and is about what is noble or base, that is, what should be praised or denigrated Rhet.

In all these domains, the rhetorician practices a kind of reasoning that draws on similarities and differences to produce a likely prediction that is of value to the political community. A common characteristic of insightful philosophers, rhetoricians, and poets is the capacity to observe similarities in things that are unlike, as Archytas did when he said that a judge and an alter are kindred, since someone who has been wronged has recourse to both Rhet. This noticing of similarities and differences is part of what separates those who are living the good life from those who are merely living Sens. Likewise, the highest achievement of poetry is to use good metaphors, since to make metaphors well is to contemplate what is like Poet.

Poetry is thus closely related to both philosophy and rhetoric, though it differs from them in being fundamentally mimetic, imitating reality through an artistic form. Imitation in poetry is achieved by means of rhythm, language, and harmony Poet. While other arts share some or all these elements—painting imitates visually by the same means, while dance imitates only through rhythm—poetry is a kind of vocalized music, in which voice and discursive meaning are combined.

Aristotle is interested primarily in the kinds of poetry that imitate human actions, which fall into the broad categories of comedy and tragedy. Comedy is an imitation of worse types of people and actions, which reflect our lower natures. These imitations are not despicable or painful, but simply ridiculous or distorted, and observing them gives us pleasure Poet. Aristotle wrote a book of his Poetics on comedy, but the book did not survive. Hence, through a historical accident, the traditions of aesthetics and criticism that proceed from Aristotle are concerned almost completely with tragedy. Tragedy imitates actions that are excellent and complete. As opposed to comedy, which is episodic, tragedy should have a single plot that ends in a presentation of pity and fear and thus a catharsis—a cleansing or purgation—of the passions Poet.

The most important aspect of a tragedy is how it uses a story or myth to lead the psyches of its audience to this catharsis Poet. Since the beauty or fineness of a thing—say, of an animal—consists in the orderly arrangement of parts of a definite magnitude Poet. This moment produces pity and fear in the audience, fulfilling the purpose of tragic imitation Poet. The pity and fear produced by imitative poetry are the source of a peculiar form of pleasure Poet. Though the imitation itself is a kind of technique or art, this pleasure is natural to human beings. Because of this potential to produce emotions and lead the psyche, poetics borders both on what is well natured and on madness Poet. Why do people write plays, read stories, and watch movies? Aristotle thinks that because a series of sounds with minute differences can be strung together to form conventional symbols that name particular things, hearing has the accidental property of supporting meaningful speech, which is the cause of learning Sens.

Poetry picks up on this natural capacity, artfully imitating reality in language without requiring that things are actually the way they are presented as being Poet. Should the poet imitate things as they are, or as they should be? Though it is clear that the standard of correctness in poetry and politics is not the same Poet. Within theoretical philosophy, first philosophy studies objects that are motionless and separate from material things, mathematics studies objects that are motionless but not separate, and natural philosophy studies objects that are in motion and not separate Met.

This threefold distinction among the beings that can be contemplated corresponds to the level of precision that can be attained by each branch of theoretical philosophy. First philosophy can be perfectly exact because there is no variation among its objects and thus it has the potential to give one knowledge in the most profound sense. To grasp the nature of a thing is to be able to explain why it was generated essentially: the nature of a thing does not merely contribute to a change but is the primary determinant of the change as such Waterlow , p. Substantial change occurs when a substance is generated Phys. Ripening occurs when heat burns up the air in the part of the plant near the ground, causing convection that alters the originally light color of the fruit to its dark contrary de Plantis b19— In substantial change, a new primary substance is generated; in non-substantial change, some property of preexisting substance changes to a contrary state.

A process of change is completely described when its four causes are given. The 1 material cause of the change is given when the underlying matter of the thing has been described, such as the bronze matter of which a statue is composed. The 3 efficient cause is given when one says what brought the change about, for example, when one names the sculptor. The 4 final cause is given when one says the purpose of the change, for example, when one says why the sculptor chose to make the bronze sphere Phys.

In natural change the principle of change is internal, so the formal, efficient, and final causes typically coincide. But Cook has shown that the underlying thing normally means matter that already has some form. Indeed, Aristotle claims that the matter of perceptible things has no separate existence but is always already informed by a contrary Gen et Corr. Thus, even in the most basic cases, matter is always actually informed, even though the form is potentially subject to change. For example, throwing water on a fire cools and moistens it, and bringing about a new quality in the underlying material. In general, Aristotle will describe changes that occur in time as arising from a potential, which is actualized when the change is complete.

However, what is actual is logically prior to what is potential, since a potentiality aims at its own actualization and thus must be defined in terms of what is actual. Indeed, generically the actual is also temporally prior to potentiality, since there must invariably be a preexisting actuality that brings the potentiality to its own actualization Met. Perhaps because of the priority of the actual to the potential, whenever Aristotle speaks of natural change, he is concerned with a field of naturalistic inquiry that is continuous rather than atomistic and purposeful or teleological rather than mechanical. In his more specific naturalistic works, Aristotle lays out a program of specialized studies about the heavens and Earth, living things, and the psyche.

Since all sublunary bodies move in a rectilinear pattern, the heavenly bodies must be composed of a different body that naturally moves in a circle DC a2—10, Meteor. This body cannot have an opposite, because there is no opposite to circular motion DC a20, compare a19— Aristotle defines time as the number of motion, since motion is necessarily measured by time Phys. Thus, the motion of the eternal bodies is what makes time, so the life and being of sublunary things depends on them.

Noticing that water naturally forms spherical droplets and that it flows towards the lowest point on a plane, Aristotle concludes that both the heavens and the earth are spherical DC b1— This is further confirmed by observations of eclipses DC b23—31 and that different stars are visible at different latitudes DC b14—a Just as in his biology, where Aristotle draws on animal anatomy observed at sacrifices HA b25 and records reports from India HA a25 , so in his astronomy he cites Egyptian and Babylonian observations of the planets DC a4—9. By gathering evidence from many sources, Aristotle is able to conclude that the stars and the Moon are spherical DC b11—20 and that the Milky Way is an appearance produced by the sight of many stars moving in the outermost sphere Meteor.

Assuming the hypothesis that the Earth does not move DC b6—7 , Aristotle argues that there are in the heavens both stars, which are large and distant from earth, and planets, which are smaller and closer. The two can be distinguished since stars appear to twinkle while planets do not Aristotle somewhat mysteriously attributes the twinkling stars to their distance from the eye of the observer DC b14— Unlike earthly creatures, which move because of their distinct organs or parts, both the moving stars and the unmoving heaven that contains them are spherical DC a30—b As opposed to superlunary eternal substances, sublunary beings, like clouds and human beings, participate in the eternal through coming to be and passing away.

Aristotle holds that the Earth is composed of four spheres, each of which is dominated by one of the four elements. The innermost and heaviest sphere is predominantly earth, on which rests upper spheres of water, air, and fire. The sun acts to burn up or vaporize the water, which rises to the upper spheres when heated, but when cooled later condenses into rain Meteor. If unqualified necessity is restricted to the superlunary sphere, teleology—the seeking of ends that may or may not be brought about—seems to be limited to the sublunary sphere. Due to his belief that the Earth is eternal, being neither created nor destroyed, Aristotle holds that the epochs move cyclically in patterns of increase and decrease Meteor.

Indeed, parts of the world that are ocean periodically become land, while those that are land are covered over by ocean Meteor. Because of periodic catastrophes, all human wisdom that is now sought concerning both the arts and divine things was previously possessed by forgotten ancestors. However, some of this wisdom is preserved in myths, which pass on knowledge of the divine by allegorically portraying the gods in human or animal form so that the masses can be persuaded to follow laws Met.

His theory of the rainbow suggests that drops of water suspended in the air form mirrors which reflect the multiply-colored visual ray that proceeds from the eye without its proper magnitude Meteor. Though the explanations given by Aristotle of these phenomena contradict those of modern physics, his careful observations often give interest to his account.

The phenomenon of life, as opposed to inanimate nature, involves distinctive types of change Phys. Biological explanations should give all four causes of an organism or species—the material of which it is composed, the processes that bring it about, the particular form it has, and its purpose. For Aristotle, the investigation of individual organisms gives one causal knowledge since the individuals belong to a natural kind. Biology should explain both why homologous forms exist in different species and the ways in which they differ, and therefore the causes for the persistence of each natural kind of living thing.

Although all four causes are relevant in biology, Aristotle tends to group final causes with formal causes in teleological explanations, and material causes with efficient causes in mechanical explanations. Teleological explanations are necessary conditionally; that is, they depend on the assumption that the biologist has correctly identified the end for the sake of which the organism behaves as it does. Mechanical explanations, in distinction, have absolute necessity in the sense that they require no assumptions about the purpose of the organism or behavior.

The final cause of each kind corresponds to the reason that it continues to persist. They are activated, whether consciously or not, for the good of the species, namely for its continuation, in which it imitates the eternal things Gen et Corr. In this way, life can be considered to be directed toward and imitative of the divine DC b18— Perhaps foremost among these is reproduction, which establishes the continuity of a species through a generation. As Aristotle puts it, the seed is temporally prior to the fully developed organism, since each organism develops from a seed. But the fully developed organism is logically prior to the seed, since it is the end or final cause, for the sake of which the seed is produced PA b29—a2.

In asexual reproduction in plants and animals, the seed is produced by an individual organism and implanted in soil, which activates it and thus actualizes its potentiality to become an organism of the kind from which it was produced. Hence, the natural kind to which an individual belongs makes it what it is. Animals of the same natural kind have the same form of life and can reproduce with one another but not with animals of other kinds. In animal sexual reproduction, Aristotle understands the seed possessed by the male as the source or principle of generation, which contains the form of the animal and must be implanted in the female, who provides the matter GA a14— In providing the form, the male sets up the formation of the embryo in the matter provided by the female, as rennet causes milk to coagulate into cheese GA a10— Just as rennet causes milk to separate into a solid, earthy part or cheese , and a fluid, watery part or whey , so the semen causes the menstrual fluid to set.

The form of the animal, its psyche, may thus be said to be potentially in the matter, since the matter contains all the necessary nutrients for the production of the complete organism. However, it is invariably the male that brings about the reproduction by providing the principle of the perceptual soul, a process Aristotle compares with the movement of automatic puppets by a mover that is not in the puppet GA b6— Whether the female produces the nutritive psyche is an open question.

Thus, form or psyche is provided by the male, while the matter is provided by the female: when the two come together, they form a hylomorphic product—the living animal. While the form of an animal is preserved in kind by reproduction, organisms are also preserved individually over their natural lifespans through feeding. In species that have blood, feeding is a kind of concoction, in which food is chewed and broken down in the stomach, then enters the blood, and is finally cooked up to form the external parts of the body. In plants, feeding occurs by the nutritive psyche alone. But in animals, the senses exist for the sake of detecting food, since it is by the senses that animals pursue what is beneficial and avoid what is harmful.

In human beings, a similar explanation can be given of the intellectual powers: understanding and practical wisdom exist so that human beings might not only live but also enjoy the good life achievable by action Sens. For example, Haldane shows that Aristotle gave the earliest report of the bee waggle dance, which received a comprehensive explanation only in the 20 th century work of Von Frisch. Aristotle also observed lordosis behavior in cattle HA b1—2 and notes that some plants and animals are divisible Youth and Old Age b2—15 , a fact that has been vividly illustrated in modern studies of planaria. This is because Aristotle conceives of the psyche as the form of a living being, the body being its material.

Although the psyche and body are never really separated, they can be given different descriptions. For example, the passion of anger can be described physiologically as a boiling of the blood around the heart, while it can be described dialectically as the desire to pay back with pain someone who has insulted one DA a25—b2. While the physiologist examines the material and efficient causes, the dialectician considers only the form and definition of the object of investigation DA a30—b3.

Rather than relying on dialectical or materialist speculation, Aristotle holds that demonstration is the proper method of psychology, since the starting point is a definition DA b25—26 , and the psyche is the form and definition of a living thing. The nutritive psyche—possessed by both plants and animals—is responsible for the basic functions of nourishment and reproduction. Perception is possible only in an animal that also has the nutritive power that allows it to grow and reproduce, while desire depends on perceiving the object desired, and locomotion depends on desiring objects in different locations DA a1—8.

More intellectual powers like imagination, judgment, and understanding itself exist only in humans, who also have the lower powers. The succession of psychological powers ensures the completeness, order, and necessity of the relations of psychological parts. Like rectilinear figures, which proceed from triangles to quadrilaterals, to pentagons, and so forth, without there being any intermediate forms, there are no other psyches than those in this succession DA b20— This demonstrative approach ensures that although the methods of psychology and physiology are distinct, psychological divisions map onto biological distinctions.

The psyche is defined by Aristotle as the first actuality of a living animal, which is the form of a natural body potentially having life DA a19— This form is possessed even when it is not being used; for example, a sleeping person has the power to hear a melody, though while he is sleeping, he is not exercising the power. In distinction, though a corpse looks just like a sleeping body, it has no psyche, since it lacks the power to respond to such stimuli. The second actuality of an animal comes when the power is actually exercised such as when one actually hears the melody DA b9— Perception is the reception of the form of an object of perception without its matter, just as wax receives the seal of a ring without its iron or gold DA a17— When one sees wine, for example, one perceives something dark and liquid without becoming dark and liquid.

Others hold that Aristotelian perception is a spiritual change so that no bodily change is required.

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