1st Book of Aristotle's Ethical Theory

As a unimaginative acquirement, ethics perforce involves the figure of the rational human creation as the central actor or the practitioner of the science. opus the individual as the practitioner of ethics is not unimportant, the individual's purpose, wish well ethical theory and action, extends beyond itself. On the other hand, thither is a limit of extension beyond which the attributes of the practical science of ethics need not extend. That limit is "the near(a) enough," which is to say levelheaded for the sake of man. This argues that human life has purpose in ecumenical terms and on that greenback is worthy of further meditate and understanding.

No less significant in Aristotle's text is the intellection that the individual's practice of ethics with a view toward the highest and best Good for man takes place within a larger companionable context of the human community or political environment. As Roche says, Aristotle's Book I is "an inquiry belonging to politike philosophia; he discusses the limitations of such(prenominal) an inquiry; and he reveals the primary object of the study--to grasp the spirit of eudamonia" (Roche, 1992, p. 51). It is at this point that Aristotle's hold language in Chapter 1 regarding the positioning of ethics as a proper science becomes relevant.

Does it not follow, then, that a knowledge of the Good is of great greatness to us for the conduct of our lives? . . . If this is so, we must try to describe at least

We may thus fragmentize Aristotle's remarks about the highest good in EN I into cardinal parts, parts which I call the "formal account" and the " real(a) account". The formal account includes what Aristotle has to say about the highest good or eudaimonia as he considers it apart from each view of its specific content, including his own view. The formal account consists in Aristotle's account of, and his reports on, what is (or what has been) said about happiness considered solely as an indeterminate end. The material account, on the other hand, ranges over what Aristotle tells us about happiness as he develops, or presupposes, his own view of its specific content (or as he reports on the views of others about the specific content of happiness).

The material account is Aristotle's account of, and his reports on, what is (or what has been) said about happiness when its determinate nature is at issue (Roche, 1992, p. 51).

[T]he good for man is an activity of soul in accordance with sexual morality, or if there are more kinds of virtue than one, in accordance with the best and most perfect kind.

Kenny, Anthony. "Aristotle on Happiness." Articles on Aristotle. No. 2, Ethics and Politics. Edited by Jonathan Barnes, Malcolm Schofield, and Richard Sorabji. reinvigorated York: St. Martin's Press, 1965. 25-32.

Aristotle. The Ethics of Aristotle, The Nicomachaean Ethics. Translated by J.A.K. Thomson. 1955; Harmondsworth: Penguin

In the first [chapter fragment] he argues that the 'good possible by action' must be final (teleion), self able (autarkes) in the sense of being something which 'when isolated makes life desirable and lacking in nothing', and ',most desirable of all things, without being counted as one good thing among others'. In the second section of the chapter Aristotle arrives at a definition of the human good by considering what is the function (ergon) of man (Hardie, 1980, p. 22).

What is happening is Chapter 13 is that Aristotle is preparing the way fo
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