Most people think that the highest end is a life of pleasure.

Aristotle focuses particularly on how reason, our rational capacity, should help us recognize and pursue what will lead to happiness and the good life.';(Cooley and Powell, 459) He refers to the soul as a part of the human body and what its role is in pursuing true happiness and reaching a desirable end....

Happiness is perhaps the only clear ultimate end.

Thus, the proposes a scheme for in terms of their properties, states, and activities.

Aristotle goes on to define a virtuous life as one of happiness....

Aristotle believes happiness to be a combination of these four elements: "the happy person is one who expresses complete virtue in his activities, with an adequate supply of external goods, not just for any time but for a complete life.';("Aristotle's…';,1) To experience happiness is to possess and make use of each of these qualities.

House on whether Aristotle understood Plato.

...the activity of our intelligence constitutes the complete happiness of man,... So if it is true that intelligence is divine in comparison with man, then a life guided by intelligence is divine in comparison with human life. We must not follow those who advise us to have human thoughts, since we are only men, and mortal thoughts, as mortals should; on the contrary, we should try to become immortal as far as that is possible and do our utmost to live in accordance with what is highest in us.


A Comparison of Epicurus and Aristotle's Happiness | …

Is it possible to have a wife/husband, children, house, and a good job, and at the same time still be unhappy. Many of us have the intuition that yes, it is possible for such a one to find himself unhappy. If this is true, then it follows logically that happiness is not necessarily having a wife/husband, children, house, and a good job, etc.

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Therefore, pleasure is not universal determinant of true happiness.(Fox, 3)

"All human beings desire pure and complete happiness, an active realization of their capacities; this goal can be achieved in many ways.'; (unknown, 1) It is noticed that happiness is achieved through a virtuous life, but it is also a direct result of getting away with wrongdoings, realizing truth, demonstrating restraint, overcoming problems, and letting go of rage or misery.

How did Aristotles' view of happiness differ from Socrates'

These particular powers of the soul are perfected by habits, obviously good habits. A good habit is a virtue, while a bad habit is a vice. Thus, happiness is activity in accordance with perfect virtue. Now virtue is two-fold: intellectual virtue (wisdom, science, understanding of first principles) and moral virtue (prudence, justice, fortitude, temperance). Moral virtues are habits that make their possessor morally good. Intellectual virtues, on the other hand, do not make a person morally good, but wise, or knowledgeable, or learned.

Notes on Aristotle's Nicomachean Ethics A

To sum up, the city-state is a hylomorphic (i.e., matter-form)compound of a particular population (i.e., citizen-body) in a giventerritory (material cause) and a constitution (formal cause). Theconstitution itself is fashioned by the lawgiver and is governed bypoliticians, who are like craftsmen (efficient cause), and theconstitution defines the aim of the city-state (final cause,IV.1.1289a17–18). Aristotle's hylomorphic analysis has importantpractical implications for him: just as a craftsman should not try toimpose a form on materials for which it is unsuited (e.g. to build ahouse out of sand), the legislator should not lay down or change lawswhich are contrary to the nature of the citizens. Aristotleaccordingly rejects utopian schemes such as the proposal in Plato'sRepublic that children and property should belong to all thecitizens in common. For this runs afoul of the fact that "people givemost attention to their own property, less to what is communal, oronly as much as falls to them to give attention" (Pol.II.3.1261b33–5). Aristotle is also wary of casual politicalinnovation, because it can have the deleterious side-effect ofundermining the citizens' habit of obeying the law(II.8.1269a13–24). For a further discussion of the theoreticalfoundations of Aristotle's politics, see the following supplementarydocument:

01/07/1998 · Aristotle's View of Politics

Happiness, for Aristotle, is not something that comes to us from the outside. Rather, happiness is an inside job. Happiness is an activity, not a passivity, that is, it is not something that happens to you or comes to you from without. It is an activity rooted in human choices. In other words, if someone is unhappy, it is because he has not chosen well. And if one is happy, it is only because he has chosen well. Remember, a good man is one who reasons well and chooses well. Hence, a good man is a happy man. Happiness, according to Aristotle, is going to result from making choices that promote the fullness of oneÕs nature. Now human nature has specific powers, namely, intellect, will, and the concupiscible and irascible appetites. And so human happiness is going to lie in the perfection or right ordering of those human powers.