Aristotle on Nobility and Pleasure :: essays research papers

The lovers of what is noble humankind strike pleasant the things that argon by nature pleasant and virtuous activenesss are such Their life, therefore, has no further need of pleasure as a sort of adventitious charm, simply has pleasure in itself.Ethics, I.8Aristotle was a pupil under Plato, and although he did not believe in the metaphysical Forms that Plato so firmly believed in, he did apply an element of the theory behind the Forms. Instead, what Aristotle postulated was that there was some ultimate, some final goal to which we all reach, but sort of of being some unattainable goal, it was very simple enjoyment. Happiness manifests itself in all of our actions, whether its a conscious process or not, but when we are truly knowing is when we do things that are virtuous and honorable. And kind of of being some latent part of another goal, Aristotle stated that happiness was the goal, that there was no higher form to achieve beyond.In chapter sevensome of Book One, Aristo tle is almost vague as he tries and defines what happiness is, and more(prenominal) importantly, why happiness is crucial to the human function, and in fact states that nor should we necessary to know a casual explanation in all matters likewise (1098b). Comparing it to simple truths that are a priori, like when dealing with thorough principles, he admits that it cannot be defined so easily nor so quickly. He then struggles, in chapter eight, to define happiness. It is, according to him, a kind of tidy life and well-being virtue precludes action as well as thought. It is also synonymous with virtue even though virtuous acts are, in general, not pleasant by nature men who love what is noble derive pleasure from what is naturally pleasant (1099a).Aristotle also makes a receive separation of happiness that is god-given makarios and a happiness that is produced through human sweat and virtue, eudaimon.But it seems as if there is an inherent flaw in his prognosis for those who are not blesses with makarios and lack the means (political connections, wealth, stature, et cetera) to carry out an action that would make someone happy. In chapter ten, he even goes so cold as to ask if a man could truly be called happy in his lifetime, because many changes and all kinds of contingencies will befall a man in the course of his life.