Synopsis of 'The Human Good' by Aristotle

“Presumably, however, to say that happiness is the chief good seems a platitude…human good turns out to be activity of soul exhibiting virtue, and if there are more than one virtue, in accordance with the best and most complete.”

This is from Book I of the Nicomachean Ethics, titled ‘The Human Good’. Its primary aim is to find out what the highest ‘good’ is. I believe a more accurate word to describe Aristotle’s thinking is the term ‘highest value’ i.e., what is the highest value that humans hold dear. This is the raison d’être of the book. In The Human Good, Aristotle argues virtually all human activities are performed with a goal in mind. He uses example after example (1096b8-13.) However, underneath said goal is a deeper, more meaningful, more essential goal. A goal of goals. What is the primary goal of all human activity? What is the core value we seek? Aristotle’s answer in this translation is happiness (1097b20-21.) A translation more faithful to the original Greek word Aristotle used would be fulfilment. It is fulfilment that is the primary value beneath all human activity, and it is fulfilment that all people seek.

Aristotle argues for and elaborates upon his concept of fulfilment in several ways. One way is by measuring the value of an object by how successfully it performs its intended function. If it functions well, then it is inherently valuable. For example, a valuable eye is an eye that can see clearly at all times (1097b30.) With this functional perspective in mind, what is the function of a valuable life?

Aristotle somewhat contradicts his former statements here. He says the mere pursuit of fulfilment is a platitude (1097b22.) The primary function of a valuable life could not possibly be built solely on a platitude. After more investigation, Aristotle concludes this - by clarifying what is specific and unique to being a human, we might be able to clarify the unique function of a human life.

One unique trait of a human being is our capacity for reasoning (1098a1-4) and another is our ability for virtue i.e., good actions (1098a12-16.) With these 2 ideas in mind, a valuable human life is one that fulfils these uniquely human functions well. By actively following the laws of reason and by manifesting virtuous traits one might edge towards attaining eudaimonia, the complete and fulfilling life (1098a19.)

One objection to Aristotle is by pointing out his personal moral failings. Aristotle believed women were inherently incapable of public service due to biological traits they embody and believed that some humans were destined to be slaves by the laws of nature (Aristotle, Politics, c. 325BCE) If Aristotle’s virtuous reasoning lead to these conclusions, then is his train of thought worth respecting at all? (Hughes, 2013)

A rejoinder to this criticism is Aristotle’s claim that reason is the basis of moral decision-making. And that reason transcends cultural, social or historical factors that may influence moral decision-making. The factors and conditions of Ancient Greece will have shaped Aristotle’s own moral framework. Just because Aristotle had moral failings by today’s standards does not mean his arguments are irrelevant to us. Relevantly, he uses the phrase ‘being obedient to reason.’ (1098a3) By this he means that the laws of reason lead to certain virtuous behaviours. For example, if I tell the truth to people, the odds people will trust my word increase massively. The laws of reason actually provoke me to act virtuously, in this case by telling the truth. Such laws transcend time, place or circumstances. The virtuous and fulfilled person is ‘obedient’ to such reasoning.

Bibliography

Aristotle (c.350BCE). Politics (trans. Jowett). Massachusetts: MIT

Aristotle (2009). The Nicomachean Ethics (ed. and trans. Ross & Brown). Oxford: OUP

Hughes GJ (2013). The Routledge Guidebook to Aristotle’s Nicomachean Ethics. New York: Routledge