In Nicomachean Ethics by Aristotle, the concept of arête is discussed at length, being specifically identified as a trait that exists within a character or individual’s mind which can assist one in obtaining a good life. In addition, within the treatise, Aristotle explores the idea that one’s existence must be in alignment with reason.
To illustrate, he discloses that “[v]irtue is about pleasures and pains; the actions that are its sources also increase it, or if they are done badly, ruin it; and its activity is about the same actions as those that’s are its sources” (Aristotle 268). According to Aristotle, two types of virtues exist – respectively, moral and intellectual.
Moral virtue is interpreted by Aristotle as a tendency to perform in the right manner along with understanding the mean between extremes of deficiency and excess, known as vices or bad habits. Aristotle articulates that vices are, “…just as the equal is greater in comparison to the smaller, and smaller in comparison to the greater… also the intermediate states are excessive in comparison to the deficiencies and deficient in comparison to the excesses-both in feelings and actions” (Aristotle 271).
A life of moderation creates a proper state called disposition to be able to address feelings and actions to express correct reasoning. Moral virtue is not capacity, it is cultivated by habitation and the philosopher explains that moral virtues are gained by habit and experience, not through reasoning and instruction, unlike intellectual virtues. Furthermore, Aristotle states, “…the virtues are not capacities…for we are neither called good nor bad, nor are we praised, insofar as we are simply capable of feelings… while we have capacities by nature, we do not become good or bad by nature… the virtues are neither feelings nor capacities… they are states” (Aristotle 269).
A person of virtue may express all of the virtues, yet these are not always perfectly presented as specific qualities. Rather, they can manifest as distinct aspects of a virtuous essence. The main virtues Aristotle focuses on in his treatise are as follows: courage, temperance, liberality, magnificence, magnanimity, patience, truthfulness, wittiness, friendliness, shame and justice.
Meanwhile, intellectual virtues are specific elements of one’s mind and character that advocate for thinking critically, expanding as an intellectual, and pursuing the truth. Possessing virtue is having a proper nature, which usually lends itself to the gaining or maintaining of your values. One’s values are established upon one’s moral standard, generally gained from one’s own existence. Essentially, one must keep in mind that virtues are not absolutes, rather they are contextually absolute.
Aristotle’s understanding of the good life is attained throughout one’s natural life if one possesses all the effects that are good in order to have the good life. To evaluate what one needs to have good in their life, one must determine their natural needs that are essentially similar for everyone. For example, Aristotle states, “…in the case of bodies, really healthy things are healthy to people in good condition, while other things are healthy to sickly people…[a] person judges each sort of thing correctly…in [which]… what is true…to him” (Aristotle 277).
Therefore, what is considered good for one person is typically the same as another; strictly speaking, the plan for living well is living the right way. According to Aristotle, there are three types of goods one must seek to achieve to attain the good life: bodily good, external goods and goods of the soul. Bodily and external goods need to be limited due to the fact one can have too much of that type of good.
The goods of the soul are limitless since one can never have enough knowledge, friendship or love. In order to link the rifts between the knowledge of the good life and actually experiencing the good life, one must continue to work on building one’s character by having good morals and creating good habits. Aristotle justifies people look to “live well” due to being social and rational creatures. He explains, “[t]he belief that the happy person lives well and does well also agrees with our account, since we have virtually said that the end is a sort of living well and doing well” (Aristotle 261).
As a result, he introduced an ethics system designated to guide one into achieving their eudaimonia, which is a life of flourishing and prosperity. Eudaimonia can only be obtained if one lives their life with virtue as well as continuously strengthening one’s character; therefore, one will not have to question whether an action is within reason. Aristotle also clarifies, “… happiness evidently also needs external goods to be added… since we cannot… do fine actions if we lack resources” (Aristotle 261). This happy individual will exert themselves to improve their life in any aspect, will flourish and will always maintain a live of no regrets. People will aspire to be a person who lives a life of eudaimonia, unlike a hedonistic individual.
Throughout time, people have lost touch with having virtues and trying to obtain the good life with a different path, a path of least resistance. Today, people can reach a state of eudaimonia quicker, but they cannot maintain it. The reason for short-filled eudaimonia is for people’s expectations have been lowered due to society’s ideology of “wanting it now” and if one cannot get what they desire, they will forget about it and find something easier to obtain.
A lesson people of today’s society could learn from treatises such as Aristotle’s is finding the mean in between their traits and learning to flourish in everyday life. There are more vices in people’s “good” virtues because they cannot decipher what is the correct balance. This becomes a problem when society is either acting with excesses or deficiencies, which in today’s society they do. One cannot genuinely flourish if not flourishing in the principles that make one human; humans are physical, emotional, social and rational beings.
These principles are involved in our daily lives, so when there are individuals that are emotionally unstable, they are not able to behave well in public… or people who are uncomfortable with their self- image… or people who are socially awkward and cannot be in the presence of others due to the condition. Therefore, the purpose of an individual’s life is to live well by collecting real goods that coincide to one’s needs as well as enhancing the chances of living the good life by creating good habits.
