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(Book 1 Summary)

"The Nicomachean Ethics" by Aristotle is about the idea of the human good.

explores
the nature of happiness
and
the ultimate goal of human life.

Aristotle discusses different views on what constitutes the highest

good and argues that it is not wealth, honour, or pleasure, but rather a
life of virtue and moral excellence.

He examines the role of ethics in guiding human actions

and
emphasizes the importance of cultivating virtuous
habits to achieve a flourishing and fulfilling life.

Aristotle argues that eudaimonia (loosly translated as flourishing or even

happiness) is the ultimate goal and the highest good for human beings.

He equates happiness with doing well or faring well.

However, he argues that happiness is not simply pleasure, but rather it

is found in the pursuit of excellence and engaging in virtuous activities.

Aristotle also emphasizes that happiness is not subjective and varies from
person to person,
but
rather it is an objective state that can be achieved through rational activity

He suggests that happiness is only attainable by those who have the

opportunity to engage in the excellent activities that make up a good life.

He argues that happiness is not a state or a possession, but an ongoing activity.

He further contends that contemplation, particularly philosophical thinking, is the

highest form of activity and leads to the most complete and self- sufficient
happiness.
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According to Aristotle, politics and ethics are closely related.

Aristotle considers ethics as a branch of politics, and he believes that the
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According to Aristotle, politics and ethics are closely related.

Aristotle considers ethics as a branch of politics, and he believes that the
study of ethics is essential for understanding how morally good behavior
and virtues can be developed in society.

He argues that good laws are necessary for the development of morally
virtuous behavior, as they set standards for good conduct and provide a
framework for individuals to follow.

In this sense, the study of ethics is crucial for the proper functioning of a society
and the cultivation of virtuous citizens

The purpose of studying ethics, according

to Aristotle, is to understand and pursue
the human good and happiness.

Ethics aims to explore the nature of

virtue, both moral and intellectual, and
how it contributes to the overall well-
being of individuals and society

By studying ethics, one can gain insights into the

principles and values that guide human actions and choices,

and ultimately strive towards a fulfilling and meaningful life.

three kinds of life according to Aristotle?

(Hint: life of gratification, life of (political) action and life of

contemplation or study (philosophical)

The origin of the word "ethics" can be

(Book 2 Summary) traced back to the ancient Greek word
"ethikos," which means "pertaining to
character" or "pertaining to morals."
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What are the two kinds of virtue, and how do we acquire each kind?

What “common principle” “must be assumed”?

According to Aristotle, the common principle that must be assumed is that there
are objective moral truths.

He argues against relativist or subjectivist views of ethics, which claim that right
and wrong are relative to a given society or simply a matter of personal belief.

Aristotle believes that ethical truths can be objectively true or false, and their
truth is not solely dependent on individual or societal beliefs.

This assumption forms the basis for his ethical inquiry and analysis.

In the case of virtues, what (two things) destroys and what preserves virtue?

According to Aristotle, virtue can be destroyed or preserved by a

person's actions and habits.

Virtue is destroyed through the repeated performance of vices or immoral actions.

If a person consistently acts in a way that goes against virtuous behavior, their
virtue will be eroded.

On the other hand, virtue is preserved and strengthened through the repeated
practice of virtuous actions.

By consistently acting in accordance with moral excellence, a person can

cultivate and maintain their virtue.

How is virtue/moral excellence concerned with pleasures and pains?

Virtue is acquired through habituation and involves finding the mean

between excess and deficiency.

Pleasure and pain play a significant role in the development and

manifestation of virtues.
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Virtue is acquired through habituation and involves finding the mean

between excess and deficiency.

Pleasure and pain play a significant role in the development and

manifestation of virtues.

By abstaining from pleasures,

one becomes temperate, and it is through being temperate that one is able
to further abstain from pleasures.

Similarly, by habituating oneself to face and overcome fearful things, one

becomes brave, and it is through being brave that one is able to stand
their ground against such things.

Pleasure and pain are also seen as indicators of states of character, with
virtuous acts being accompanied by pleasure.

Overall, virtue is concerned with the proper management and response to

pleasures and pains.

The two opposites that virtues of character are concerned with are
excess and defect. (Hint: golden mean)

Virtue causes those who have it to feel pleasure and delight in doing virtuous
actions, while also enabling them to stand their ground against things that
are terrible without being pained.

Human or moral virtue, on the other hand, is concerned with pleasures and
pains.

It is through virtue that we are able to do good actions and abstain from
bad ones.

Virtue shapes our character and guides our choices, leading us to live a life
that is in accordance with reason and the mean.

What is the aim of Aristotle's inquiry? How does it differ from the aim of
other inquiries, e.g., physics or theology?

The aim of Aristotle's inquiry is to determine the human good, which is

the ultimate goal or end that all human activities aim at.

This inquiry falls under the domain of political science, as it involves

studying how individuals and societies should live in order to achieve
the human good.

The aim of Aristotle's inquiry differs from other inquiries, such as physics
or theology, in that it focuses specifically on the human good and how it
can be attained.

Physics, for example, seeks to understand the natural world and its
principles, while theology explores the nature of the divine and religious
beliefs.

While these inquiries may touch upon aspects of the human good, they
do not have the same central focus as Aristotle's inquiry in political
science.
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While these inquiries may touch upon aspects of the human good, they
do not have the same central focus as Aristotle's inquiry in political
science.

What are the practical advices that Aristotle gives?

Aristotle gives practical advice in the form of cultivating practical wisdom

(phronēsis) and moral virtue.

He emphasizes the importance of developing the intellectual virtue of practical

wisdom, which involves the ability to discern the morally right course of action
in specific situations.

Practical wisdom allows individuals to make sound judgments and decisions

based on the particular circumstances they face.

Aristotle also highlights the significance of moral virtue, which involves

cultivating virtuous habits and character traits that lead to ethical behavior.

He suggests that moral virtue is essential for living a good and fulfilling life.

Additionally, Aristotle emphasizes the importance of upbringing and good laws

in the development of moral virtue and ethical behavior.

How does Aristotle summarize his account of moral virtue?

Aristotle's summary of his account of moral virtue is that moral virtue is a state of
character concerned with choice, a mean relative to us, determined by reason.

It involves developing the right feelings and actions, and it requires

responsiveness to reason.

Moral virtue is acquired through habituation and practice, rather than simply
through teaching.

It is a necessary component of living the best life for a human being and
contributes intrinsically to one's eudaimonia (flourishing or well-being).

The virtues of intellect, particularly practical wisdom (phronēsis), are also

essential for determining the virtuous action in specific situations.

Ultimately, the highest virtue is contemplation, and its virtue is wisdom (sophia).

Why does Aristotle say that virtue is a mean or intermediate?

Aristotle describes virtue as a mean or intermediate because he believes that

virtue lies between two extremes: excess and deficiency.

He argues that both emotions and actions can be experienced or performed in

excess, deficiency, or in the intermediate, and it is the intermediate that is
considered virtuous.

For example, courage is the virtue that lies between the extremes of recklessness
(excess) and cowardice (deficiency).
 Aristotle describes virtue as a mean or intermediate because he believes that
virtue lies between two extremes: excess and deficiency.
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Page 7 (row 7, column 1) He argues that both emotions and actions can be experienced or performed in
excess, deficiency, or in the intermediate, and it is the intermediate that is
considered virtuous.

For example, courage is the virtue that lies between the extremes of recklessness
(excess) and cowardice (deficiency).
Aristotle believes that the virtuous person is one who can feel and act in the right
way, at the right time, towards the right objects, and with the right motive.
By aiming for the intermediate, virtue allows individuals to find the balance and
harmony in their emotions and actions.

Are virtues and vices feelings like love, joy, hatred, envy? Explain. Are they
capacities for experiencing such feelings? Explain.

Virtues and vices are not considered feelings like love, joy, hatred, and envy.

They are not passions or emotions themselves.

Instead, virtues and vices are states of character that determine how we stand
with reference to these passions or emotions.

Passions or emotions are the feelings that are accompanied by pleasure or

pain, such as anger, fear, and joy.
Capacities, on the other hand, are the abilities or faculties that allow us to
experience these passions or emotions.
For example, the capacity to feel anger or to experience pity.

Virtues and vices, however, are not passions or capacities.

They are the states of character that determine how we respond to these
passions or emotions.
For example, with reference to anger, we stand badly if we feel it too
strongly or too weakly, but we stand well if we feel it in an intermediate way.

Virtues are the mean between the excess and deficiency of these passions or
emotions.

In summary, virtues and vices are not feelings or capacities themselves, but
rather they determine how we respond to and experience these emotional
states.

What does Aristotle mean by "feelings," "capacities." and "states"?

Aristotle categorizes the elements found in the soul into three types: feelings,
capacities, and states of character.

Feelings refer to emotions such as appetite, anger, fear, joy, and so on.

Capacities are the abilities or faculties that enable us to experience these feelings.
For example, the capacity to feel anger or to experience pleasure.

On the other hand, states of character are the qualities or dispositions that
determine how we stand with respect to our feelings.
They are the virtues or vices that shape our moral character.
For instance, if we feel anger in an extreme or excessive manner, we are said to
have a vice of anger. But if we feel anger in a moderate and balanced way, we
possess the virtue of anger.

. In summary, feelings are the emotions we experience, capacities are the abilities
that allow us to have those emotions, and states of character are the virtues or
vices that determine how we respond to those emotions.
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Why does Aristotle say that mere knowledge of what one is doing is insufficient
for moral virtue?

Aristotle believes that mere knowledge of what one is doing is lacking in moral virtue
because it is not enough to simply know what is right or wrong.

Moral virtue requires more than just intellectual understanding; it requires the
development of virtuous habits through practice and habituation.

Aristotle emphasizes that moral virtues are acquired through the repeated performance
of virtuous actions, rather than through mere theoretical knowledge.
It is through the actual practice of virtuous

actions that one develops the disposition to consistently choose

and act in accordance with what is morally right.

What must the right sort of habituation avoid?

The right sort of habituation needs to avoid excess and defect.

It is important to find the mean between these extremes in order to

develop virtuous habits.

Excess and defect can lead to the destruction of virtues such as

temperance and courage.
By finding the right balance, one can cultivate and preserve these virtues.

Is nature wholly irrelevant to virtue?

According to Aristotle, moral virtue does not arise in us by nature.

He states that nothing that exists by nature can form a habit contrary to its
nature.
For example, a stone that naturally moves downwards cannot be habituated to
move upwards.

Therefore, moral virtues are not innate in human beings.

However, Aristotle does mention that we are adapted by nature to receive

virtues.

So while nature may provide a foundation for the development of virtues, the
acquisition of moral virtue ultimately comes about as a result of habit and
repetition of virtuous acts.

Of what is intellectual virtue a result?

Intellectual virtue is primarily a result of teaching and learning.

According to Aristotle, intellectual virtue, unlike moral virtue, is acquired

through instruction and education.
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Intellectual virtue is primarily a result of teaching and learning.

According to Aristotle, intellectual virtue, unlike moral virtue, is acquired

through instruction and education.

It requires experience and time to develop.

Through teaching and the acquisition of knowledge, individuals can cultivate

intellectual virtues such as scientific knowledge, practical wisdom, intuitive
reason, and philosophical wisdom.

These virtues are developed through the process of learning and

understanding, rather than being innate or natural to human beings.