Rasmussen 1 Rachel Rasmussen Philosophy 101 Dr.

Katharyn Waidler 4/20/11 Aristotle on Happiness In the Nicomachean Ethics, Aristotle argues that as the highest good for human beings happiness consists in the activity of the soul in accord with virtue, especially the best and most complete virtue. His criterion for happiness are that the activity must be complete, choice worthy for its own sake, and self-sufficient. I will argue why I partially agree with Aristotles account of happiness as an aggregate of goods, but that it is incomplete because it does not address the spiritual nature of human beings. Therefore, I will show why I do not think it is self-sufficient according to his criterion. To understand what the human good is, first it is important to understand the human function. According to Aristotle, the human function is the activity of the soul in accord with reason or requiring reason (1098a). Simply existing cannot be the defining function of human beings, because even rocks and inanimate objects exist. Furthermore, having life is shared with plants, so that cannot be the defining function of human beings. Even sense perception is not the defining function of human beings, because animals have the ability to perceive with their senses. Moreover, although animals can respond to their sense perceptions, they cannot use reason to interpret their environment and respond non-instinctually. Consequently, the aspect of humans that sets us apart from objects, plants, and animals is reason. In addition, life can be described in two different ways: as a capacity or an activity. Aristotle says, we must take [a human beings

Rasmussen 2 special function to be] life as activity, since this seems to be called life more fully (1098a). Therefore, the function of a human is the activity of the soul in accord with reason. Now, it follows that the human good would be the human function fulfilled well. According to Aristotle this means that the human good proves to be activity of the soul in accord with virtue, and indeed with the best and most complete virtue (1098a). To fulfill the criterion of the human good, it must be complete. Aristotle says, Moreover, it must be in a complete life. For one swallow does not make a spring, nor does one day; nor, similarly, does one day or a short time make us blessed and happy (1098a). Achieving anything requires a length of time. Important decisions cannot be made in an instant, and happiness is not acquired quickly. Because happiness, according to Aristotle, consists in the activity of the soul in accord with virtue, it will take a long period of time to cultivate. Aristotle says that virtue is acquired through the forming of habits, which are not formed overnight or even over a week. Habits take years to form, and therefore, for a life to be complete, it requires much time. Being complete is one criteria of happiness, and the other two are that it must be chosen for its own right and that it is self-sufficient. The virtues are chosen because through them we believe we will achieve happiness. In contrast, happiness is always chosen for its own purpose. We do not use happiness as a means to an end; it is the end. Therefore, happiness is chosen for its own right. Happiness being self-sufficient means that it makes a life choice worthy and lacking nothing (1097b). This means that adding more goods to happiness does not make it better; it is fulfilling in itself. Consequently, happiness is self-sufficient. Now that happiness is defined, it follows that the life to achieve this happiness must be explained. Aristotle argues that achieving happiness requires an aggregate of goods. These include study, virtue, friendship, pleasure, and some external goods. It is obvious that pursuing

Rasmussen 3 virtue is necessary, because happiness is the activity of the soul in accord with virtue. Furthermore, because study is the activity of the soul in accord with wisdom, the highest virtue, study is necessary for happiness. Aristotles words on this are, And it is likely that this same person will be happiest; hence, by this argument also, the wise person, more than anything else, will be happy (1179a). With regard to friendship, Aristotle says it is most necessary for our life (1155a). This is because we as humans all desire friendship; there is no one who does not crave relationships with other people. Without friendships, our actions, successes, and problems are meaningless. A person may be wealthy, but what good is wealth without friends to share it with. Furthermore, a poor person with friendship will be comforted even though he lacks material goods. Consequently, friendship is better than material goods. Also, justice is naturally produced in friendship. Aristotle writes, Further, if people are friends, they have no need of justice, but if they are just they need friendship in addition; and the justice that is most just seems to belong to friendship (1155a). Aristotle discusses pleasure as something which adds good to other goods. He says, when pleasure is added to any other good, to just or temperate action, for instance, it makes that good more choice worthy; and good is increased by the addition of itself (1172b). Therefore, pleasure adds to the good life when it is in harmony with other goods. I agree with Aristotles view that happiness is reached through a life of aggregate goods, but I do not think that pursuing the goods he defined will be sufficient for attaining happiness. According to Aristotles criterion, pursuing all of those goods will be complete. Furthermore, pursuing the goods will be choice worthy in its own right. But I do not think that it will be selfsufficient. Happiness is an end, not a means; therefore, pursuing the life Aristotle describes is to reach this goal. I do not think that as humans we can achieve happiness by pursuing the goods Aristotle mentioned. By pursuing virtue, we undoubtedly will become more virtuous, but we can

Rasmussen 4 never achieve perfection. Even when we often make virtuous decisions, and become more conditioned to make virtuous choices, there will always be times when we choose vices. There is not a person in the world who has never done wrong. Despite our best intentions, we will often make mistakes. This means that our souls will not be completely in accord with virtue. We will always be striving towards virtue, but never quite achieving it. Furthermore, even the most complete goods such as friendships do not fulfill us completely. While we are having a deep conversation with a friend, our desire for connection is satisfied. But when the conversation ends, we once again desire connection. Additionally, food is an example of a lesser good. While we are eating a delicious meal, our taste buds are satisfied with the flavors of the food, but when the meal is consumed, we desire more. This concludes that we cannot actually achieve happiness by pursuing these goods. The reason that we are not able to achieve satisfaction is that we are spiritual beings who need relationship with God. Although Aristotle believed that we have souls and often discusses this, he does not address this spiritual need in his life consisting in the pursuit of the aggregate goods. An objection to this view could be that the aggregate goods are often pursued for their own sake, as ends instead of means, and therefore are self-sufficient. Pleasurable activities are sometimes done for the sake of pleasure, and not because they will result in some magnificent end. For example, a delicious dessert is eaten for the sake of the pleasurable sensation that the sweet taste gives. It is not eaten to satisfy hunger or to gain health benefits. Dessert is simply enjoyed for its own sake. Therefore, it is choice worthy for its own right. In the moment it is being enjoyed, the dessert is also self-sufficient. While we are enjoying the delectable flavors, we do not desire something else. So it would seem that the dessert is also self-sufficient. Another example is friendship; true friendship is usually pursued its own sake. During a deep

Rasmussen 5 conversation with a friend, our desire for connection is satisfied. Consequently it seems that these goods are self-sufficient. But, although it seems that the goods, especially pleasures, are self-sufficient and choiceworthy, this does not last. As soon as the dessert is consumed we are no longer satisfied and we have a new desire. Even after a fulfilling conversation with a friend, we desire more. This shows that the goods, although they may be pursued for their own sakes, are not self-sufficient and choice worthy. Inside of us there is an eternal desire for fulfillment. When we seek to satisfy that with earthly goods, we will become frustrated. For me personally, this means that I need to not only pursue Christ, but also need to pursue living a virtuous life. Often I forget that I need to seek virtue. I know that it cannot be achieved without Christ, but He does not simply take my character and transform it to be perfect. It is necessary for me to strive to live more virtuously and in that He will aid my growth and walk with Him. Another wise point Aristotle imparts is the necessity of friendship. Sometimes, as a Christian, I view my walk with God as something that can only be done alone (between God and me). But, in reality, the friendships and communities are important aspects of Christianity.