Happiness Depends on Virtue Ethics

What is Happiness for Aristotle?

Aristotle was a Greek philosopher who considered ethics to be a practical, opposed to theoretical, analysis. He believed that humans are alive for an essential purpose and that purpose is happiness. Aristotle states that happiness is the main goal of human life. However, not everyone achieves this objective. In order to attain true happiness, one must exercise virtue. Thus, happiness is built upon obtaining moral character. Aristotle states that happiness cannot be achieved until the end of one’s life.

In this essay I will be discussing what happiness is for Aristotle and just how it can be achieved.

In the Nicomachean ethics, Aristotle starts off by saying that humans are here to enter what he refers to as political philosophy. He believes that the political philosopher’s main goal is to decide what will make the entire community happy. To determine this, we must first comprehend what makes each individual happy. This is known as the function argument.

Virtue plays a very important role in happiness. Although, we can receive pleasure from happiness, happiness itself is not pleasure nor is it virtue. Happiness is rather the activity of virtue.

Aristotle defines virtue as using reason to shape the just desires and execute the just actions. This is otherwise known as practical rationality which can be utilized an infinite number of situations. For example, choosing to fight in battle exercises the virtue of courage. However, it can be used in even simpler circumstances such as deciding the correct amount and type of food to eat.

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Aristotle informs us that the virtuous action lies in the middle of two extremes. Thus, stating that each virtue is a mean between some excessive habit and insufficient habit.

Virtue is attained through habituation. This is why our social upbringing is so important because it is our guardians who teach us virtues. Through repetition our actions turn into habits. This means that a virtuous human being will not only execute the right decision, but they will desire to make the right decision. Aristotle points out that if someone is seriously ill or has a major deficiency then they cannot achieve happiness. This is because their defect will always be an obstacle thus never allowing them to reach true happiness. Virtue influences pleasure and allows each of us to achieve our own personal excellence.

To conclude, happiness to Aristotle relies upon the individual and the development of virtue. In other words, for one to be happy they must first determine what their purpose is in life. Then they must practice their virtues. Because there is an infinite number of situations there is no specific action that should be taken in any given situation. Nonetheless, once a person is virtuous, they will always know the right thing to do. Doing what is right will be like second nature for them. Virtue is acquired through habituation and first taught to us by our parents. Exercising virtues will lead us to become virtuous people. Aristotle informs us that neither fame nor fortune can generate happiness. He states that happiness is the ultimate goal of all human beings. Therefore, attributes such as notoriety and wealth are merely a means to the end. For this reason, happiness could never be the means to an end because it itself is the final end.

Function Argument

The function argument is Aristotle’s method of discovering happiness. He informs us that the function of a person is to “engage in activity of the soul in accord with reason”. Aristotle points out that this is only a human function. Animals and other living beings are not capable of this because they are not rational beings. Aristotle states that there are two ways that human function requires reasoning. The first is that a part of the soul listens to reason and the other part has reasoning. The function of something is identical to the function of a good or excellent model of that thing. Since, the “thing” we are talking about can only refer to a human being, we can refer to this instance as human excellence. Aristotle states in the Nicomachean Ethics that human excellence is a human characteristic acquired through habituation. Thus, Aristotle’s function argument is a way of achieving happiness.

The Four Types of Special Justice

The four types of justice that Aristotle discusses are: justice in distribution, justice in rectification, justice in exchange, and political justice. Justice in distribution handles the resources among the members of a society. It implements structural distribution; a person who is good will earn more than a person who is bad. Justice in rectification solves uneven distributions of winnings and losses amongst two people. Justice in exchange states that fairness must be shared equally. Thus, whatever is traded must be of equal value. The last justice is political justice which is controlled by rule of law. This justice is sought to do what is best for the community.

Incontinence vs Intemperance

Incontinence is sometimes confused with intemperance but the two differ. An incontinent person usually knows that an action is wrong but does not issue reasoning, and thus does wrong without rationalizing. Aristotle also points out that the incontinent person can be ruled by pleasure which can cloud one’s reasoning. An intemperate person often acts out of choice. They know what they are doing is wrong, but they choose to do it anyway. Therefore, an incontinent person’s actions will be due to a lack of self-control. While, an intemperate person’s actions will be due to their own choice.

What is Decency

For Aristotle, decency is connected to justice. He states that there are some circumstances in which “no universal rule is correct”. There are some fields of life that cannot be comprised by laws. However, Aristotle notes that a lawmaker can utilize decency to correct a situation. This means that the legislator can shape the law so that it is appropriate for the situation. Aristotle makes notice that a person who is decent might be shorted on his share, regardless of whether the law is beneficial for him or not.

Difference in the Virtuous Person the Incontinent Person and the Vicious Person

For Aristotle, a virtuous person is the complete opposite of a vicious person and a continent person is the opposite of an incontinent person. A virtuous person is one who is “heroic, indeed divine,” rationalizing and always makes the right decisions. An incontinent person is someone is also rationalizing but, in the end, knowingly makes the wrong decision. The incontinent person’s actions are controlled by pleasure. A vicious person will also think before taking action but chooses to do wrong anyway. Although, the outcomes may be the same, a vicious person is seen as being worse than an incontinent person solely because the vicious person has control over what they do.

Aristotle’s response

Aristotle states that all decisions are voluntary. This means that the person is in control of there actions. Aristotle informs us that some of these actions may be undesirable, but they are still voluntary because they have a choice. He states that only unwilling actions or actions made from ignorance are genuinely involuntary. Therefore, a person never “chooses” to do wrong but instead acts out of a lack of self-control or unintelligence. Aristotle seems to be very firm in this belief.

How is Pleasure Related to Human Good

Aristotle discusses pleasure in Book VII of the Nicomachean Ethics. He states that goods are too distinct to form vast beliefs about pleasures. Few goods are actions and others are a condition or mode of being. There are some goods that are valuable for us in a certain condition but not in another. For example, physical therapy is good, but we don’t want therapy when we are healthy. Lastly, pleasures are exercises that emerge when we put an ability to use.

Aristotle’s Key Conceptual Mistake

Deborah Modrak wrote an article titled Aristotle: Women, Deliberation, and Nature. In this article she informs us that Aristotle believes that women are deficient human beings. Modrak points out that Aristotle is unaware of the contradiction his view poses with his notion of nature. Aristotle states that “the male is by nature superior and the female inferior; and the one rules and other is ruled.” Modrak concluded that Aristotle’s allegations about women can be explained in a manner that make them consistent with his view of human significance. Modrak states that Aristotle’s problem “lies in his empiricism.”. She says that “With the exception of mathematics” Aristotle believes every extent of science, should be made through examination and knowledge. Therefore, Aristotle was simply acting unison with his beliefs. Modrak states that this was Aristotle only theoretical mistake that he made.