according to aristotle, what is the good at which all human beings aim? prezi
1 ii 3 4 Aristotle 6 7 8 9 10 11 12 13 xiv 15 
Aristotle "calorie-free":
These descriptions were contributed past Susan Allard. They will be useful--very useful--for you every bit you read Aristotle, because we often bring our own contemporary conceptions to his terms in a way that obscures what he says.. If you read these desscriptions over before reading, and become back to them as you read, you will have a much meliorate take a chance of understanding what you are reading and in coming up with questions or challenges that actually pertain to what Aristotle is proverb. J
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Happiness:
According to Aristotle, happiness is the simply end or skilful that we desire for its own sake, and information technology is for the sake of happiness that we desire all other ends or appurtenances. Happiness, however, is non merely a pleasurable feeling of contentment or satisfaction, but an activity of human beings, and ane that is understood in terms of the function of human beings in item (run into Teleology). Only the rational principle is particular to homo beings, and a man life, in order to be happy, must be lived in accordance with reason. Such a life is 1 in which reason and emotion are properly balanced and harmonized, and in which reason is the guiding principle. Since it is the role of all man beings to live a certain sort of life--and this life is an activity or activeness of the soul (call back mind and spirit, hither) implying a rational principle--so the part of good human beings is the excellent and noble operation of these activities or actions. Thus happiness, for Aristotle, is an activity of the human soul in accordance with excellence and virtue, and information technology is manifested over an entire lifetime (see Virtue). Happiness, equally the ethical end, does not only consist in moral virtue, however, but includes intellectual virtue also, and complete happiness is a wistful likewise as a practical activity. Yet, Aristotle does non exclude all of the mutual-sense notions of happiness. Happiness is not a unmarried thing, or a ane-moment-in-time experience, but an activity of virtue (which is necessarily accompanied past pleasure), an activity that cannot be exercised properly in the absenteeism of certain external and internal appurtenances (friends, money, health, luck, etc.), and an activity that includes all of the various and incommensurable goods that allow individuals to both flourish and be self-sufficient (i.e. complete, not contained). And it is an activity that takes place within, benefits, and depends upon the community at large.
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Teleology :
The Greek give-and-take telos refers to the fulfillment, completion, or perfection of something, and these ideas are involved in the notion of teleology. On Aristotle'due south view, all creatures, things, and activities have a terminal end, goal, or purpose, and each thing aims at some good. There are dissimilar goods, corresponding to the dissimilar creatures, arts, or sciences, and some ends are subordinate to other, more ultimate ends. For example, the firsthand end of a particular medicine might be to reduce a fever, but the ultimate end or expert at which the physician aims is health. Likewise, the manufacture of equipment for cavalry horses is the end of a sure craft, but this end is subordinate to the more than comprehensive end of conducting warfare efficiently and effectively.
For human beings in full general, Aristotle suggests that the ultimate end or proficient is happiness, and that happiness itself is living in accordance with reason and virtue. He arrives at this conclusion by differentiating the part of human beings from the part of all other living things. Because growth, diet, and sensation are also experienced past plants (growth and diet) and nonhuman animals (growth, nutrition, and sensation), these activities cannot be considered representative of human part in particular. Just human beings, still, have a rational principle, and and so Aristotle concludes that the office of human beings is an activeness of the soul in accordance with–or at the very least non lacking–this rational principle. Moreover, in Aristotle'due south view, the good resides in the function itself (e.g. a physician and a good physician take a function that is the same in kind, with excellence existence added to the latter).
Aristotle's ethics are definitively teleological in nature. All things aim at some good, and the good tin can rightly be defined as that at which all things aim (NE 1094a one-iii). The only good or end at which human beings aim, in and of itself, is happiness, and humans aim at all subordinate appurtenances (wealth, honor, power) for the sake of happiness. Happiness itself involves the ability to motion towards the concluding end of developing oneself intellectually, emotionally, and physically, and of utilizing--with excellence--the capacities that are distinctly human. Individual happiness cannot exist separated from the good of the community, since the community is the completion and end of human activity. About actions, then, are not either "right" or "wrong" when taken in isolation, but are judged co-ordinate to the specific situation at paw, the character of the amanuensis who performs them, and the degree to which they accordance with virtue and reason.
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Virtue :
Aristotle attempted to ground his ideas of virtue on those characteristics of human nature that seem to be both universal and constant. While it is certainly true that Aristotle held the Greeks in much higher esteem than he did the "barbarians," and that his claims apropos both women and slaves (i.eastward. natural slaves have no ability to reason; women accept reason but it is lacking authority) are disturbing to the modern reader, he did attempt to put forth a common-sense explanation of virtue. In part, Aristotle examines the behavior and moral judgments of men who would be considered not just good and virtuous, simply the most qualified to judge in matters of this kind, and he attempts to both supplement and justify the natural judgments of such persons.
Overall, Aristotle speaks of moral virtue as a mean, and he describes the virtuous person every bit one whose beliefs is neither excessive nor deficient in regard to the emotions, desires, and appetites. Excellence is concerned with passions and deportment, on his view, and the character of an agent is thought to be revealed past the voluntary choices that s/he makes. Human being choice aims at the good, or at the perceived good, and the ability to make excellent choices requires authentic knowledge of a particular situation, practiced applied reasoning skills, and a well-developed and virtuous graphic symbol.
Respective moral virtues and vices are concerned with the aforementioned objects and emotions, and they depict the disposition of a particular agent. Concerning fright, for case, the virtuous person is mettlesome, the person who exceeds in fearfulness is a coward, and the person who is deficient in fear (or who feels no fear) has no real name, but is thought to be some sort of a madman. And acting virtuously in a given state of affairs depends to a certain extent on the private characteristics and training of the person in question. While backbone is ever a mean with regard to things that inspire confidence or fear, for example, running into a burning building to search for survivors might exist considered mettlesome for a trained firefighter and rash for a physically weak or elderly person.
Moral virtue always involves practical judgment, and applied judgment itself is concerned with subjects upon which nosotros deliberate (i.eastward. things that are in our power and about which can exercise something). And while deliberation may take into consideration the general guidelines and rules apropos appropriate behavior, the morality of an action is ultimately ascertained by examining whether or not the activity was done to/for the correct person, at the right time, and in the right way.
The moral virtues involve such things as courage, temperance, practical judgment, liberality, magnificence, pride, skilful temper, justice, and so on. Conversely, the intellectual virtues involve the activities and capacities of the soul (remember mind) that are concerned with ends (rather than means), noesis (rather than stance), principles (rather than specifics), and the abstract (rather than the physical).
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Character:
Goodness of character and virtuousness are developed, according to Aristotle, by practice, education, and habit. While he believes that human being beings have an inherent capacity for virtuousness, he too claims that this capacity must exist adult by performing virtuous acts. This is not the vicious circle that it might appear at beginning glance, however, because Aristotle clearly differentiates between acts which create the virtuous disposition and those which effect from it. For example, a parent might instruct a child not to steal, and, at first, the child obeys more than from a fear of penalty than from whatsoever inherent belief in the goodness of respecting the property of others, or from habit. Somewhen, nevertheless, as the child's education continues, s/he volition have formed the habit of respecting the property of others, and due south/he will come up to cull, through his/her own graphic symbol, to continue to respect the belongings of others.
It is a well-developed and virtuous character, and then, which motivates ethical behavior, rather than blind adherence to universal rules, and information technology is likewise this grapheme which helps human beings to survive difficult circumstances with grace, tolerance, and strength. While even the most virtuous person can be worn downwards past unrelenting difficulties, it is strength of character that sustains and supports a virtuous person beyond the limits that southward/he might otherwise be able to tolerate.
Web Aid:
Ethics: Lawrence Hinman'due south Ideals Update has both upstanding theory and applied ethics. This site is terrific!
Want something on Aristotle'southward Ideals? Effort this !
Full general: There is a philosophy-specific search engine chosen Hippias that you lot should bookmark if yous are at all interested in following up on Socrates, Plato, Aristotle, Epicurus, Epictetus, or any of the other philosophers we touch upon. The ever-helpful and net-dynamic Stanford Encyclopedia of Philosophy is also a proficient reference.
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Source: https://community.plu.edu/~nelsoned/Courses/115/StudyGuides/Aristotle.html
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