Passages from Aristotle’s Nicomachean Ethics (translated by W. D. Ross)
1. If, then, there is somefinal end [telos] of the things we do, which we desire for its own sake (everything else being desired for the sake of this), and if we do not choose everything for the sake of something else (for at that rate the process would go on to infinity, so that our desire would be empty and vain), clearly this must be the good and the chief good.
Will not the knowledge of it, then, have a great influence on life? Shall we not, like archers who have a mark to aim at, be more likely to hit upon what is right? (Book I, ch. 2)
2. Our discussion will be adequate if it has as much clearness as the subject-matter admits of, for precision is not to be sought for alike in all discussions, any more than in all the products of the crafts…. for it is the mark of an educated man to look for precision in each class of things just so far as the nature of the subject admits. (Book I, ch. 3)
3. Verbally there is very general agreement; for both the general run of men and people of superior refinement say that it is happiness [eudaimonia], and identify living well and doing well with being happy; but with regard to what happiness is they differ, and the many do not give the same account as the wise. For the former think it is some plain and obvious thing, like pleasure, wealth, or honour … (Book I, ch. 3)
4. To judge from the lives that men lead, most men, and men of the most vulgar type, seem (not without some ground) to identify the good, or happiness, with pleasure; which is the reason why they love the life of enjoyment … Now the mass of mankind are evidently quite slavish in their tastes, preferring a life suitable to beasts [i.e. the life of pleasure].
A consideration of the prominent types of life shows that people of superior refinement and of active disposition identify happiness with honour; for this is, roughly speaking, the end of the political life. But it seems too superficial to be what we are looking for, since it is thought to depend on those who bestow honour rather than on him who receives it, but the good we divine to be something proper to a man and not easily taken from him.
The life of money-making is one undertaken under compulsion, and wealth is evidently not the good we are seeking; for it is merely useful and for the sake of something else. (Book I, ch. 5)
5. Presumably, however, to say that happiness is the chief good seems a platitude, and a clearer account of what it is still desired. This might perhaps be given, if we could first ascertain the function of man [ergon – proper work]. For just as for a flute-player, a sculptor, or an artist, and, in general, for all things that have a function or activity, the good and the “well” is thought to reside in the function, so would it seem to be for man, if he has a function. Have the carpenter, then, and the tanner certain functions or activities, and has man none? Is he born without a function? Or as eye, hand, foot, and in general each of the parts evidently has a function, may one lay it down that man similarly has a function apart from all these? What then can this be?
Life seems to be common even to plants, but we are seeking what is peculiar to man. Let us exclude, therefore, the life of nutrition and growth. Next there would be a life of perception, but it also seems to be common even to the horse, the ox, and every animal. There remains, then, an active life of the element that has a rational principle; of this, one part has such a principle in the sense of being obedient to one, the other in the sense of possessing one and exercising thought. And, as “life of the rational element” also has two meanings, we must state that life in the sense of activity is what we mean; for this seems to be the more proper sense of the term.
Now if the function of man is an activity of soul which follows or implies a rational principle, and if we say “so-and-so-and “a good so-and-so” have a function which is the same in kind … [ ] … if this is the case, and we state the function of man to be a certain kind of life, and this to be an activity or actions of the soul implying a rational principle, and the function of a good man to be the good and noble performance of these, and if any action is well performed when it is performed in accordance with the appropriate excellence [arete]: if this is the case, human good turns out to be activity of soul in accordance with virtue [arete], and if there are more than one virtue, in accordance with the best and most complete.
But we must add “in a complete life.” For one swallow does not make a summer, nor does one day; and so too one day, or a short time, does not make a man blessed and happy. (Book I, ch. 7)
6. Their life is also in itself pleasant. For pleasure is a state of soul, and to each man that which he is said to be a lover of is pleasant; e.g. not only is a horse pleasant to the lover of horses, and a spectacle to the lover of sights, but also in the same way just acts are pleasant to the lover of justice and in general virtuous acts to the lover of virtue. Now for most men their pleasures are in conflict with one another because these are not by nature pleasant, but the lovers of what is noble find pleasant the things that are by nature pleasant; and virtuous actions are such, so that these are pleasant for such men as well as in their own nature. Their life, therefore, has no further need of pleasure as a sort of adventitious charm, but has its pleasure in itself. (Book I, ch. 8)
7. Yet evidently, as we said, it needs the external goods as well; for it is impossible, or not easy, to do noble acts without the proper equipment. In many actions we use friends and riches and political power as instruments; and there are some things the lack of which takes the lustre from happiness, as good birth, goodly children, beauty; for the man who is very ugly in appearance or ill-born or solitary and childless is not very likely to be happy, and perhaps a man would be still less likely if he had thoroughly bad children or friends or had lost good children or friends by death. As we said, then, happiness seems to need this sort of prosperity in addition; for which reason some identify happiness with good fortune, though others identify it with virtue. (Book I, ch. 8)
8. [Practical Virtues—bravery, moderation, generosity, magnificence, magnanimity, mildness, truthfulness, wit, friendliness, proper indignation, justice] (Book II, ch. 7)
9. [Virtues of thought—knowledge, know-how, prudence, understanding, wisdom, etc.] (Book VIII)
10. And we think happiness has pleasure mingled with it, but the activity of philosophic wisdom is admittedly the pleasantest of virtuous activities; at all events the pursuit of it is thought to offer pleasures marvellous for their purity and their enduringness, and it is to be expected that those who know will pass their time more pleasantly than those who inquire.
And the self-sufficiency that is spoken of must belong most to the contemplative activity. For while a philosopher, as well as a just man or one possessing any other virtue, needs the necessaries of life, when they are sufficiently equipped with things of that sort the just man needs people towards whom and with whom he shall act justly, and the temperate man, the brave man, and each of the others is in the same case, but the philosopher, even when by himself, can contemplate truth, and the better the wiser he is; he can perhaps do so better if he has fellow-workers, but still he is the most self-sufficient.
And this activity alone would seem to be loved for its own sake; for nothing arises from it apart from the contemplating, while from practical activities we gain more or less apart from the action. And happiness is thought to depend on leisure; for we are busy that we may have leisure, and make war that we may live in peace. Now the activity of the practical virtues is exhibited in political or military affairs, but the actions concerned with these seem to be unleisurely.
But such a life would be too high for man; for it is not in so far as he is man that he will live so, but in so far as something divine is present in him; and by so much as this is superior to our composite nature is its activity superior to that which is the exercise of the other kind of virtue. If reason is divine, then, in comparison with man, the life according to it is divine in comparison with human life. But we must not follow those who advise us, being men, to think of human things, and, being mortal, of mortal things, but must, so far as we can, make ourselves immortal, and strain every nerve to live in accordance with the best thing in us; for even if it be small in bulk, much more does it in power and worth surpass everything. (Book X, ch. 7)