Categories: History

Trying to Understand Aristotle’s Ethical Views

An idea tossed around when discussing professional life is the consideration of the difficult choices made by those in this “professional life”. When the thought of making decisions that dive into moral boundaries comes up, the idea of an “ethical” decision, also known as “the right thing to do”, arises. Aristotle gives his idea of the process toward which one is able to make an ethical decision in Nichomachean Ethics. Aristotle uses the past traditions of society, the idea of eudaimonia as well as his own ideas on virtues searching for the “end goal” in life to ultimately describe the best way to mold oneself into a position in which they can make an ethical decision. .

To begin to understand Aristotle’s ideas, it is important to note that his beliefs were teleological; goal oriented with the idea that everything has an end point that man strives for (Verhaegh). Aristotle’s view on ethics seems to revolve around this central idea that all actions have an end goal or purpose, especially when he discusses his thoughts on what he calls “the good”. Because “the good has rightly been declared to be that at which all things aim”, the connection can be made that because all things have an end or purpose, and the good is what all things aim to, anything “good” has an end (Aristotle 30). He backs this idea further by stating that “if, then, there is some end of the things we do, which we desire for its own sake…and if we do not choose everything for the sake of something else…clearly this must be the good and the chief good” (Aristotle 31).

All of these things factor into Aristotle’s grasp of the idea of eudaimonia. Eudaimonia is the ultimate end goal of life; a flourishing, happy life (Verhaegh). What eudaimonia brings in the end is happiness; not the happiness in the sense in which we associate the word, but instead as the feeling that something is fulfilled.. Aristotle points out that “happiness, above all else, is held to be; for this we choose always for itself and never for the sake of something else, but honour, pleasure, reason and every virtue…but we choose them also for the sake or happiness, judging that through them we shall be happy” (Aristotle 36-37). Eudaimonia focuses on this sense of happiness. This state of life, this happiness, is reached through the correct virtues, and this is where the philosopher breaks off into multiple areas in which these virtues are cultivated and executed. He talks of multiple ideas of Arete [virtue], which includes moral virtues, the traditional values of the past, as well as intellectual virtues.

Moral virtues play a large part in shaping ethical actions, according to Aristotle. Courage and Temperance were the two large virtues that he believed to be important (Verhaegh). Courage is applied mostly when considering battle, as courage would keep someone from fleeing battle when he need not to. The general idea is to know when to fight, and when to run. Temperance involves moderation, making sure that one practices self control, as this will also help in leading an honest life and aid in the attempt to reach eudaimonia. Moral virtues can also be seen through the factors that can influence them; reason and emotion. Virtues are activities in accordance with reason, but when emotion effects ethical reasoning, than it can become an un-virtuous/unethical decision (Verhaegh).

For Aristotle, the values of the past can continue on in society. He believed that the Greek way of life was working well, and that is was prosperous enough to consider when talking of virtuous living (Verhaegh). While earlier philosophers tried to move away from the idea of ancient values, Aristotle embraced them, believing that they could influence the ethical life in a positive way.

An important aspect to consider when discussing Aristotle’s view on ethics is his hierarchy of virtue, as he believes that the “human good turns out to be activity of the soul in accordance with virtue” (Aristotle 38). The lowest rung is occupied by pleasure, followed by honor, with knowledge being the highest form of virtue possible (Verhaegh). While pleasure is the lowest form of virtue, it is still necessary when attempting to reach eudaimonia. Aristotle mentions that “virtuous actions must be in themselves pleasant…but they are also good and noble,” backing up his belief that “pleasure is a state of [the] soul,” and that a “man who does not rejoice in noble actions is not even good” (Aristotle 39-40). Any man searching for the final eudaimonia must have pleasure in his actions. It is important to note, however, that pleasure does not necessarily equal happiness or eudaimonia, as eudaimonia itself is composed of these multiple ideas and virtues.

Honor is completely dependant on knowledge; this is no surprise as Aristotle believes that people of “active disposition identify happiness with honour for this is, roughly speaking, the end of the political life” (Aristotle 33). Aristotle believes that the step after a “political life” is that of the “contemplative life”…therefore knowledge, which is needed for contemplation, begins to become important. Because “men seem to pursue honour in order that they may be assured of their goodness”, and all men aim for an end, and should look for the good end, honour becomes an important part of the virtuous process toward an ethical decision.

Knowledge, the highest rung on the hierarchy of virtue, is considered the end goal of life, even though it does manage to bring man pleasure. While knowledge is a large area to focus on, Aristotle specifically calls out two stages as different areas of intellectual virtue. Phronesis is considered the highest form of intellectual virtue that a man can achieve without becoming a philosopher. It is considered a form of practical wisdom, so far as that it is obtained by past experiences (Verhaegh). It is through Phronesis that man reaches eudaimonia. Aristotle also mentions theoria, which is a state that is really only for philosophers, as they believe that they are the ones who can reach the highest form of intellectual virtue (Verhaegh). This is the primary form of happiness that man can achieve, but it is not needed to reach the end goal of eudaimonia.

Eudaimonia is reached by man through many different mediums that work with one another to guide man toward ethical decisions. Virtues in accordance with traditions and intellectual ideas help to lead man toward the end goal of life; an end that should bring him eternal happiness obtained through ethical decisions.