Are we living the good life? This question is inarguably one universal human concern.

Everyone aims to
lead a good life. Yet, what constitutes a happy and contented life varies from person to person. Unique
backgrounds, experiences, social contexts, and even preferences make it difficult to subscribe to a unified
standard on which to tease out the meaning of 'the good life.' Thus, the prospect of a standard of the good
life-one that resonates across unique human experiences-is inviting.

In this module, you will be able to:

 Examine shared concerns that make up the good life in order to come up with innovative,
creative solutions to contemporary issues guided by ethical standards.

Agree-Disagree Questions
On the space provided, write whether you AGREE or DISAGREE with each statement.
________ 1. The purpose of life is happiness.
________ 2. Happiness comes from pleasure, wealth and recognition.
________ 3. Happiness means merely feeling good or joyful.
________ 4. Reason is an important element of human happiness.
________ 5. To achieve happiness, humans must pursue only extremely positive things.
________ 6. A life of happiness is a result of a balance between two extremes.
________ 7. A happy life is a virtuous life.
________ 8. Intellectual and moral virtues are the ingredients of happiness.
________ 9. It is not the role of science and technology to guide humans toward a virtuous life.
________ 10. Ethical standards must be imposed upon science and technology to avoid excesses and
deficiencies.

For further readings please refer to the

following:

GEC 1 Science, Technology & Society Week 8 Page 1 of 6

  Movie clip (YouTube): the Magician’s Twin: CS Lewis and the case against Scientism
 Aristotle, Nichomachean ethics, Book II and Book X
 STS CHAPTER 6.pdf - CHAPTER 6 The Good Life LEARNING. Retrieved from https://www.
coursehero.com/file/ 44111247/STS The-good-lifechapter6pptx/

Aristotle's Nichomachean Ethics and the Good Life

To answer the question, "Are we living the good life?" necessary reflection must be made on two
things: first what standard could be used to define 'the good life?' Second, how can the standard serve as a
guide toward living the good life in the midst of scientific progress and technological advancement? In the
documentary film, The Magician Twin: C. S. Lewis and the Case Against Scientism, C. S. Lewis posited
that "science must be guided by some ethical basis that is not dictated by science itself." One such ethical
basis is Aristotle's Nichomachean Ethics. Aristotle, who lived from 384 to 322 BC, is probably the most
important ancient Greek philosopher and scientist. He was a student of Plato, who was then a student of
Socrates. Together, they were considered the 'Big Three of Greek Philosophy.'
Aristotle's Nichomachean Ethics, the fundamental basis of Aristotelian ethics, consists of ten books.
Originally, they were lecture notes written on scrolls when he taught at the Lyceum. It is widely believed
that the lecture notes were compiled by or were dedicated to one of Aristotle's sons, Nichomacus.
Alternatively, it is believed that the work was dedicated to Aristotle's father who was of the same name.
The Nichomachean Ethics, abbreviated as NE or sometimes EN based on the Latin version of the
name, is a treatise on the nature of moral life and human happiness based on the unique essence of
human nature. The NE particularly useful in defining what the good life is. Everyone has a definition of what
good is-getting a college degree, traveling across the world, succeeding in a business venture, pursuing a
healthy and active lifestyle, or being a responsible parent. However, although everyone aims to achieve
that which is good, Aristotle posited two types of good. In NE Book 2 Chapter 2, (NE 2:2), Aristotle
explained that every action aims at some good. However, some actions aim at an instrumental good while
some aim at an intrinsic good. He made it clear that the ultimate good is better than the instrumental good
for the latter is good as a means to achieving something else or some other end while the former is good in
itself.
Eudaimonia: The Ultimate Good
What then is the ultimate good? Based on the contrast between two types of good, one could reflect
on some potential candidates for the ultimate good. One might think that pleasure is the ultimate good. One
aims for pleasure in the food they eat or in the experiences they immerse themselves into. Yet, while
pleasure is an important human need, it can’t be the ultimate good. First it is transitory-it passes. One may
have been pleased with the food they had for lunch, but he or she will be hungry again or will want
something else after a while. Second, pleasure does not encompass all aspects of life. One may be

GEC 1 Science, Technology & Society Week 8 Page 2 of 6

pleased with an opportunity to travel but that may not make him or her feel good about leaving, say, his or
her studies or the relationship he or she has been struggling with.
Others might think that wealth is a potential candidate for the ultimate good, but a critique of wealth
would prove otherwise. Indeed many, if not most, aim to be financially stable, to be rich, or to be able to
afford a luxurious life. However, it is very common to hear people say that they aim to be wealthy insofar as
it would help them achieve some other goals. Elsewhere, it is also common to hear stories about people
who have become very wealthy but remain, by and large, unhappy with the lives they lead. In this sense,
wealth is just an intermediate good-that is, only instrumental. It is not the ultimate good because it is not
self-sufficient and does not stop one from aiming for some other 'greater' good.
Another candidate for the ultimate good is fame and honor. Many people today seem to be
motivated by a desire to be known-to be famous. Others strive for honor and recognition. This is reflected
by those people who use social media to acquire large virtual following on the internet and wish to gain a
foothold on the benefits that fame brings. Many people act according to how they think they will be admired
and appreciated by other people. However, these cannot constitute the ultimate good, simply because they
are based on the perception of others. Fame and honor can never be good in themselves. If one's definition
of the good life is being popular or respected, then the good life becomes elusive since it is based on the
subjective views of others.
Unlike pleasure, wealth, fame, and honor, happiness is the ultimate good. In the Aristotelian sense,
happiness is "living well and doing well" (NE 1:4). Among the Greeks, this is known as Eudaimonia, from
the root words eu, meaning good, and daimon, meaning spirit. Combining the root words, Eudaimonia
means happiness or welfare. More accurately, others translate it as human flourishing or prosperity.
Aristotle proposed two hallmarks of Eudaimonia, namely virtue and excellence (NE 1:7). Thus, happiness in
the sense of Eudaimonia has to be distinguished from merely living good. Eudaimonia transcends all
aspects of life for it is about living well and doing well in whatever one does.

Eudaimonia: Uniquely Human?

Eudaimonia or happiness is unique to humans for it is a uniquely human function. It is achieved only
through a rationally directed life. Aristotle's notion of a tripartite soul as summarized in Figure 1. The
degrees and functions of the soul are nested, such that the one which has a higher degree of soul has all of
the lower degrees. Thus, on the nutritive degree, all living things, i.e., plants, animals, and humans, require
nourishment and have the ability to reproduce. On the sensitive degree, only animals and humans have the
ability to move and perceive. Finally, on the rational degree, only humans are capable of theoretical and
practical functions. Following this, humans possess the nutritive, sensitive, and rational degrees of the soul.
More importantly, only humans are capable of a life guided by reason. Because this is so, happiness, too,
is a uniquely human function for it can only be achieved through a rationally directed life.

HUMANS ANIMALS PLANTS

Rational Sensitive Nutritive

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(rational) (partly rational) (non-rational)

Theoretical Locomotion Growth Nutrition

 Figure 1. Nested hierarchy of the functions and activities of the soul

We will now test ourselves if we really get a grasp of the lesson we tackled therefore answer the following
questions.
1. In the book of Nicomachean Ethics discussed, how does Aristotle define good life ?

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