Theories of Human Nature: Chapter 10 – Aristotle – Part 2
Ideal and Diagnosis – Rather than diagnosing a flaw in human nature and proposing a remedy, Aristotle gives us an account of the end, purpose or meaning of life and how one might achieve it. Rather than offer an otherworldly account of salvation, he offers one for this world—one more akin to Confucianism or Buddhism.
Aristotle begins by asking if there is one thing at which all action aims; if there is one thing all action seeks for its own sake. Aristotle says that eudaimonia is that thing. This is variously translated as happiness, flourishing, well-being, living well, fulfillment, perfection, and more. In his own words “the human good turns out to be activity in the soul [mind] in accordance with excellence.” In other words the good life is activity that involves rationality and embodying excellence over an entire lifetime.
Anything, even inanimate things, can function excellently. A good pen or a good dog functions as they are supposed to. Humans have both excellences of intellect—theoretical and practical reason—and excellences of character—virtues (excellences) like practical wisdom, knowing what to do in real-life situations by having learned from experience, as well as temperance, courage, and justice. In general he presents these virtues as “the mean between the extremes.” A life of virtue (excellences of character) is the ideal for human life. [Like Plato he emphasizes moral and intellectual virtue.]
In contrast to the state of virtue [knowing, wanting, and doing the right thing] stand brutishness (vice) [which is to not know, want, or do the good]; badness (incontinence) [which is to not want or do the good, although one may know it] and lack of self-control (continence) [which it to not do the good, although one may want and know it. Unlike Socrates, who thought knowledge was sufficient for virtue (KSV) and Plato, who recognized inner conflict, Aristotle recognized how weakness of will implies that KSV is false. Knowing the good doesn’t mean one will do it.
Realization or Prescription: Political Expertise and Intellectual Contemplation – A key is that vice and virtue result from habits, which themselves are the result of past actions and environment, including the social and political environment. [Aristotle says that political science is the science which studies the good for humans.] This leads us to Aristotle’s conception of government and society. In brief Aristotle believed that societies can only survive and flourish if there is some basic agreement about issues of private morality. [It is hard to know his prescription for a pluralistic society like ours. The founders of the USA thought that individual moral and religious pluralism was allowable, as long as the public, secular good took precedence.]
As for his specific, ideal notion of the good life Aristotle contrasts lives of pleasure, honor, and intellectual reflection. Not surprisingly he felt the latter was superior. Intellectual contemplation he thought was the highest and best human activity. Needless to say the authors reject Aristotle’s belief that intellectual activity is higher than other worthwhile activities. [Plato argues that intellectual pleasures are better than physical ones. He says you can confirm this by asking someone who has experienced both types which they prefer. He argues they will always say intellectual pleasures are superior.] The authors also criticized Aristotle for not noting how much one’s station in life affects their ability to live well.
