Nicomachean Ethics, Book X Flashcards
Why does Aristotle think political life is ‘happiest in a secondary way’? What is good about it, and what does it have that the life of contemplation does not? Try to explain as thoroughly as possible.
Aristotle believes that political life is “happiest in a secondary way” because it possesses certain virtues and goods that make it valuable, but it is not the highest or most complete form of human flourishing. Here are some reasons why Aristotle holds this view:
Goods of Political Life:
Social Engagement: Political life involves active participation in a community, which provides opportunities for social interaction, cooperation, and the development of friendships. This social dimension is a source of happiness.
Ethical Virtues: Political life encourages the cultivation of ethical virtues, such as justice, courage, and magnanimity, as individuals engage in moral and political deliberation.
Public Service: Engaging in politics allows individuals to contribute to the well-being of the community and promote the common good, which is a morally virtuous pursuit.
Recognition and Honor: Political leaders and those who serve the community may receive recognition, honor, and respect from their peers, contributing to a sense of worth and accomplishment.
Order and Civility: Establishing a legislative body that will promulgate legislation in order to maintain a secure and orderly society.
Distinguishing Features of Political Life:
Shared Goals: Political life involves the pursuit of common goals and the well-being of the community as a whole, fostering a sense of unity and purpose among its members.
Moral Responsibility: Engaging in politics requires individuals to make moral and ethical decisions that can have a significant impact on society, emphasizing the moral dimension of political life.
Limitations of Political Life: However, Aristotle argues that political life falls short of being the ultimate form of happiness due to several reasons:
Secondary Nature: Political life is contingent on the material and practical needs of human existence, making it secondary to the life of contemplation, which is more focused on intellectual and timeless pursuits.
Vicissitudes of Politics: Political life is subject to the vicissitudes of politics, including conflict, strife, and the unpredictability of public affairs. These factors can disrupt personal happiness.
Temporal Concerns: Political life often involves addressing immediate and temporal concerns, such as economic and social issues, whereas the life of contemplation deals with eternal and universal truths.
Why does Aristotle think that contemplation/study is ultimately the best/happiest life? Why is it better than the political life, specifically? Try to explain both as thoroughly as possible.
Aristotle argues that contemplation (the life of philosophical study) is ultimately the best and happiest life for several reasons:
Intellectual Fulfillment: Contemplation allows individuals to engage in the pursuit of wisdom, understanding, and the contemplation of eternal truths. This intellectual fulfillment is considered the highest form of human flourishing.
Eternal and Universal Truths: Unlike political life, which deals with temporal and contingent matters, contemplation focuses on eternal and universal truths, providing a deeper and more enduring source of happiness.
Lack of Conflict: The life of contemplation is not subject to the conflicts, strife, and unpredictability of political life. It offers a tranquil and harmonious existence.
Intrinsic Goodness: Contemplation is valued for its intrinsic goodness, as it allows individuals to engage in activities that are valuable for their own sake, rather than as a means to an end.
Intellectual Virtue: The life of contemplation emphasizes the cultivation of intellectual virtues, such as wisdom and understanding, which Aristotle considers to be the highest virtues.
What do you think about Aristotle’s ultimate picture of the best life? To what extent do you agree/disagree? Why?
Subjectivity of Happiness: Critics argue that happiness, as defined by Aristotle, may be too subjective. What brings happiness or fulfillment can vary greatly from person to person. Some may find happiness in artistic pursuits, while others may find it in a life of contemplation or adventure. Aristotle’s focus on a specific formula for eudaimonia may not resonate with everyone.
Cultural and Historical Variability: Aristotle’s ethics are rooted in ancient Greek culture and values. Critics contend that these ideas may not be applicable or relevant to different cultural or historical contexts. What constitutes a virtuous life and the pursuit of happiness can differ significantly across societies and time periods.
Exclusivity of Virtue: Aristotle places a strong emphasis on virtues of character as essential components of the best life. However, some argue that virtue alone may not guarantee a fulfilling life. Other factors, such as external circumstances, social justice, and personal fulfillment, may also play a significant role.
Neglect of Emotions and Passions: Aristotle’s philosophy often emphasizes the rational aspect of human life. Critics suggest that this focus may downplay the significance of human emotions and passions. Emotions, including love, joy, and empathy, can be essential components of a fulfilling life for many individuals.
Ambiguity of Virtue: Defining and measuring virtue can be a complex and subjective process. Critics argue that the concept of virtue is not always clear-cut, and what is considered virtuous behavior can vary based on cultural, moral, and ethical perspectives.
Exclusivity of Contemplation: Aristotle places a high value on contemplation and intellectual pursuits as a path to eudaimonia. Some individuals may find meaning and purpose in a more active and engaged life, such as contributing to their communities or pursuing creative endeavors.
Inclusivity and Diversity: Critics argue that Aristotle’s vision of the best life may not be inclusive enough to accommodate the diverse range of human experiences, backgrounds, and aspirations. A more inclusive approach to ethics should consider the multiplicity of human values and goals.
