Ethics, Aristotle [classic literature books TXT] 📗

Every art, and every science reduced to a teachable form, and in like manner every action and moral choice, aims, it is thought, at some good: for which reason a common and by no means a bad description of the Chief Good is, “that which all things aim at.”

Now there plainly is a difference in the Ends proposed: for in some cases they are acts of working, and in others certain works or tangible results beyond and beside the acts of working: and where there are certain Ends beyond and beside the actions, the works are in their nature better than the acts of working. Again, since actions and arts and sciences are many, the Ends likewise come to be many: of the healing art, for instance, health; of the ship-building art, a vessel; of the military art, victory; and of domestic management, wealth; are respectively the Ends.

And whatever of such actions, arts, or sciences range under some one faculty (as under that of horsemanship the art of making bridles, and all that are connected with the manufacture of horse-furniture in general; this itself again, and every action connected with war, under the military art; and in the same way others under others), in all such, the Ends of the master-arts are more choiceworthy than those ranging under them, because it is with a view to the former that the latter are pursued.

(And in this comparison it makes no difference whether the acts of working are themselves the Ends of the actions, or something further beside them, as is the case in the arts and sciences we have been just speaking of.)

[Sidenote: II] Since then of all things which may be done there is some one End which we desire for its own sake, and with a view to which we desire everything else; and since we do not choose in all instances with a further End in view (for then men would go on without limit, and so the desire would be unsatisfied and fruitless), this plainly must be the Chief Good, i.e. the best thing of all.

Surely then, even with reference to actual life and conduct, the knowledge of it must have great weight; and like archers, with a mark in view, we shall be more likely to hit upon what is right: and if so, we ought to try to describe, in outline at least, what it is and of which of the sciences and faculties it is the End.

[Sidenote: 1094b] Now one would naturally suppose it to be the End of that which is most commanding and most inclusive: and to this description, [Greek: politikae] plainly answers: for this it is that determines which of the sciences should be in the communities, and which kind individuals are to learn, and what degree of proficiency is to be required. Again; we see also ranging under this the most highly esteemed faculties, such as the art military, and that of domestic management, and Rhetoric. Well then, since this uses all the other practical sciences, and moreover lays down rules as to what men are to do, and from what to abstain, the End of this must include the Ends of the rest, and so must be The Good of Man. And grant that this is the same to the individual and to the community, yet surely that of the latter is plainly greater and more perfect to discover and preserve: for to do this even for a single individual were a matter for contentment; but to do it for a whole nation, and for communities generally, were more noble and godlike.

[Sidenote: III] Such then are the objects proposed by our treatise, which is of the nature of [Greek: politikae]: and I conceive I shall have spoken on them satisfactorily, if they be made as distinctly clear as the nature of the subject-matter will admit: for exactness must not be looked for in all discussions alike, any more than in all works of handicraft. Now the notions of nobleness and justice, with the examination of which politikea is concerned, admit of variation and error to such a degree, that they are supposed by some to exist conventionally only, and not in the nature of things: but then, again, the things which are allowed to be goods admit of a similar error, because harm cornes to many from them: for before now some have perished through wealth, and others through valour.

We must be content then, in speaking of such things and from such data, to set forth the truth roughly and in outline; in other words, since we are speaking of general matter and from general data, to draw also conclusions merely general. And in the same spirit should each person receive what we say: for the man of education will seek exactness so far in each subject as the nature of the thing admits, it being plainly much the same absurdity to put up with a mathematician who tries to persuade instead of proving, and to demand strict demonstrative reasoning of a Rhetorician.

[Sidenote: 1095a] Now each man judges well what he knows, and of these things he is a good judge: on each particular matter then he is a good judge who has been instructed in it, and in a general way the man of general mental cultivation.

Hence the young man is not a fit student of Moral Philosophy, for he has no experience in the actions of life, while all that is said presupposes and is concerned with these: and in the next place, since he is apt to follow the impulses of his passions, he will hear as though he heard not, and to no profit, the end in view being practice and not mere knowledge.

And I draw no distinction between young in years, and youthful in temper and disposition: the defect to which I allude being no direct result of the time, but of living at the beck and call of passion, and following each object as it rises. For to them that are such the knowledge comes to be unprofitable, as to those of imperfect self-control: but, to those who form their desires and act in accordance with reason, to have knowledge on these points must be very profitable.

Let thus much suffice by way of preface on these three points, the student, the spirit in which our observations should be received, and the object which we propose.

[Sidenote: IV] And now, resuming the statement with which we commenced, since all knowledge and moral choice grasps at good of some kind or another, what good is that which we say [Greek: politikai] aims at? or, in other words, what is the highest of all the goods which are the objects of action?

So far as name goes, there is a pretty general agreement: for HAPPINESS both the multitude and the refined few call it, and “living well” and “doing well” they conceive to be the same with “being happy;” but about the Nature of this Happiness, men dispute, and the multitude do not in their account of it agree with the wise. For some say it is some one of those things which are palpable and apparent, as pleasure or wealth or honour; in fact, some one thing, some another; nay, oftentimes the same man gives a different account of it; for when ill, he calls it health; when poor, wealth: and conscious of their own ignorance, men admire those who talk grandly and above their comprehension. Some again held it to be something by itself, other than and beside these many good things, which is in fact to all these the cause of their being good.

Now to sift all the opinions would be perhaps rather a fruitless task; so it shall suffice to sift those which are most generally current, or are thought to have some reason in them.

[Sidenote: 1095b] And here we must not forget the difference between reasoning from principles, and reasoning to principles: for with good cause did Plato too doubt about this, and inquire whether the right road is from principles or to principles, just as in the racecourse from the judges to the further end, or vice vers�.

Of course, we must begin with what is known; but then this is of two kinds, what we do know, and what we may know: perhaps then as individuals we must begin with what we do know. Hence the necessity that he should have been well trained in habits, who is to study, with any tolerable chance of profit, the principles