Exam 2: Aristotle

Aristotle: Nicomachean Ethics Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life. Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view. Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics. -According to Aristotle, the best kind of life is essentially one of:

Aristotle: Nicomachean Ethics Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life. Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view. Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics. -According to Aristotle, self-mastery is:

Aristotle: Nicomachean Ethics Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life. Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view. Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics. -Aristotle characterizes virtue as a state of character disposing one to choose the mean between extremes.

Aristotle: Nicomachean Ethics Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life. Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view. Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics. -Aristotle argues that we are morally responsible for whether we are virtuous or vicious.

Aristotle: Nicomachean Ethics Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life. Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view. Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics. -Explain Aristotle's account of moral responsibility. What is it for an action to be voluntary, on Aristotle's view? When can people be praised and blamed for their actions? Do you find his account plausible?

Aristotle: Nicomachean Ethics Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life. Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view. Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics. -In Aristotle's view, the virtues are:

Aristotle: Nicomachean Ethics Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life. Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view. Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics. -What is the function of human beings, according to Aristotle, and what is required to perform this function well? How does Aristotle argue for his account of the human function? Is it plausible to claim that human beings have a function? Why or why not?

Aristotle: Nicomachean Ethics Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life. Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view. Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics. -According to Aristotle, an action is involuntary if:

Aristotle: Nicomachean Ethics Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life. Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view. Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics. -Aristotle claims that the chief or highest good of human life must be something that is desirable in itself and never pursued for the sake of something else.

Aristotle: Nicomachean Ethics Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life. Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view. Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics. -What is a virtue, according to Aristotle? How do virtues relate to pleasure, on his view? Do you agree with his claim that the good life essentially involves exercising the virtues?

Aristotle: Nicomachean Ethics Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life. Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view. Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics. -In Aristotle's terminology, incontinence is when:

Aristotle: Nicomachean Ethics Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life. Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view. Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics. -What role does education play in the good life, according to Aristotle? What sorts of education and training does he think are required if we are to become virtuous?

Aristotle: Nicomachean Ethics Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life. Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view. Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics. -The final good is:

Aristotle: Nicomachean Ethics Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life. Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view. Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics. -Aristotle claims that justice is

Aristotle: Nicomachean Ethics Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life. Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view. Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics. -Aristotle states that if we ask what the highest good of human action is:

Aristotle: Nicomachean Ethics Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life. Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view. Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics. -According to Aristotle, a final end is something:

Aristotle: Nicomachean Ethics Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life. Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view. Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics. -Aristotle claims that "virtue is a kind of mean." What does he mean by this, and how does he argue for it? Is this an illuminating way of thinking about the virtues?

Aristotle: Nicomachean Ethics Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life. Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view. Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics. -According to Aristotle, happiness is:

Aristotle: Nicomachean Ethics Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life. Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view. Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics. -According to Aristotle, to be virtuous is for the rational part of one's soul to govern over the non-rational part.

Aristotle: Nicomachean Ethics Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life. Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view. Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics. -Aristotle claims that the best sort of life is an active life of politics.