The idea revolves around one’s professional life, a consideration of the difficult choices that are made in this “professional” life. With the thought of deciding what is in moral terms, arises the concept of “ethical” decision, which is also called “right to act”. Aristotle gives his idea of the process by which one can make an ethical opinion in the Nicomachean Ethics. Aristotle uses the past traditions of society, the idea of eudaimonia as well as his ideas about the virtues of seeking the end end “in life” to finally best describe themselves in a position where they can make an ethical decision. .
As they begin to understand Aristotle’s ideas, it is important to note that his beliefs were teleological; the end is ordered with the belief that everything has an end that man desires (Verhaegh). Aristotle’s view of ethics seems to revolve around this central idea that all actions have an end or goal, especially when he discusses his thoughts on what he calls “the good.” Since “good” is rightly said to be that to which all things tend, it may be that, because all things have an end or an end, and the good to which all things desire, every good, has an end; (Aristotle 30). And this he further adds, saying that if there is any end to what we do, which we desire for its own sake, and if not all for another, namely. this must be good and the highest good’ (Aristotle 31).
All this includes Aristotle’s concept of eudaimonia. Eudaimonia is the ultimate goal of life; flourishing, happy life (Verhaegh). What eudaimonia leads to is happiness; not according to what we add to the word, but as a sense, that something may be fulfilled. Aristotle says that happiness is most important, for he always chooses this for himself, and never for himself. for the sake of something else, but honor, pleasure, reason, and all virtue. Eudaimonia is used for this sense of happiness. This state of life, this happiness, is reached through the right virtues, and this is where the philosopher breaks off into several regions in which these virtues are cultivated and exercised. He talks about the complex concept of Arete, which includes moral virtues, values of the ancestors of the past, as well as intellectual virtues.
Moral virtues play an important role in shaping ethical actions, according to Aristotle. Strength and temperance were the two great virtues which he considered very important (Verhaegh). The mind is especially considering the battle, so that the one who flees from the battle, when there is no need, may be prevented by virtue. The common idea is to know when to fight and when to run. Temperance involves self-control, which is exercised with a certain control, as this also helps to lead an honest life and helps in the effort to achieve eudaimonia. Moral powers can also be seen through the things that can influence them; reason and feelings. Virtues are actions according to reason, but when emotions create an ethical reason, what is possible is an inexplicable/violent opinion (Verhaegh).
For Aristotle, the goods of the past can continue in society. He believed that a well-worked Greek-life”>Greek, and that is quite successful to consider when he speaks of honest. living (Verhaegh). While earlier philosophers tried to withdraw from the idea of ancient values, Aristotle embraced them, believing that they could positively affect ethical life.
A large part to consider when considering Aristotle’s view on ethics is his hierarchy of virtue, as he believes that “human good is done according to virtue by the action of the soul” (Aristotle 38). The lowest level is occupied by pleasure, followed by honor, knowledge is the highest form of virtue (Verhaegh). Since pleasure is the lowest form of virtue, it is nevertheless necessary to strive for eudaimonia. And Aristotle postulates that the operations of the virtues must be pleasant in themselves, but they are also good and noble, based on the opinion that pleasure is the state of the soul, and that a man who does not rejoice. the act of the noble is not also the good” (Aristotle 39-40). Any man seeking ultimate eudaimonia must take pleasure in his actions. It should be noted that pleasure does not necessarily equal happiness or eudaimonia, as eudaimonia itself is composed of multiple ideas and virtues.
Honor is entirely dependent on knowledge; which is not surprising, as Aristotle believes that “the active disposition to know happiness has honor, this is, roughly speaking, the goal of political life” (Aristotle 33). Aristotle believes that the step after the “political life” is the “contemplative life”. Therefore the knowledge which is necessary for contemplation begins to become important. Because “men seem to follow honor in order to be certified of their goodness,” and all men desire an end and expect a good end, honor becomes an important part of the virtuous process for ethical decision-making.
Reply to Objection 3: Knowledge, which is the highest in the hierarchy of virtue, is considered the end of life, even though it is for pleasure. But since knowledge is broad enough to focus on, Aristotle calls two degrees according to the different regions of intellectual power. Phronesis is considered the highest form of intellectual virtue that a man can achieve without becoming a philosopher It is considered a form of practical prudence, as it is obtained from past experience. Through Phronesis man attains eudaimonia. Aristotle also mentions theory, which is the status of philosophers only, who think they are the ones who can reach the highest form of intellectual virtues (Verhaegh). This is the first form of happiness that a person can achieve, but it does not need to be the end of eudaimonia.
Eudaimonia is achieved by man through many means that work together to direct man to ethical decisions. Powers according to traditions and intellectual concepts help to bring a person to the end of life; the end, that it may lead to eternal happiness obtained through ethical judgments.
Works Cited
Aristotle, “Nicomachean Ethics.” Ethics. David E. Cooper. United Kingdom: Blackwell
Publishing, 2004
Verhaegh, Marcus. Grand Valley State University. 25 January 2007
