Nicomachean Ethics, Aristotle [most read books of all time .txt] 📗

so also the ruling part of a man seems to be most truly the man’s self. He therefore who loves and gratifies this part of himself is most truly self-loving.

Again, we call a man continent or incontinent,237 according as his reason has or has not the mastery, implying that his reason is his self; and when a man has acted under the guidance of his reason he is thought, in the fullest sense, to have done the deed himself, and of his own will.

It is plain, then, that this part of us is our self, or is most truly our self, and that the good man more than any other loves this part of himself. He, then, more than any other, will be self-loving, in another sense than the man whom we reproach as self-loving, differing from him by all the difference that exists between living according to reason and living according to passion, between desiring what is noble and desiring what appears to be profitable.

Those who beyond other men set their hearts on noble deeds are welcomed and praised by all; but if all men were vieing with each other in the pursuit of what is noble, and were straining every nerve to act in the noblest possible manner, the result would be that both the wants of the community would be perfectly satisfied, and at the same time each individually would win the greatest of all good things⁠—for virtue is that.

The good man, therefore, ought to be self-loving; for by doing what is noble he will at once benefit himself and assist others: but the bad man ought not; for he will injure both himself and his neighbours by following passions that are not good.

Thus, with the bad man there is a discrepancy between what he ought to do and what he does: but with the good man what he ought to do is what he does; for reason always chooses that which is best for itself; and the good man obeys the voice of reason.

Again, it is quite true to say of the good man that he does many things for the sake of his friends and of his country, and will, if need be, even die for them. He will throw away money and honour, and, in a word, all the good things for which men compete, claiming for himself that which is noble; for he will prefer a brief period of intense pleasure to a long period of mild pleasure, one year of noble life to many years of ordinary life, one great and noble action to many little ones. This, we may perhaps say, is what he gets who gives his life for others: and so he chooses for himself something that is noble on a grand scale.

Such a man will surrender wealth to enrich his friend: for while his friend gets the money, he gets what is noble; so he takes the greater good for himself.

His conduct will be the same with regard to honours and offices: he will give up all to his friend; for this he deems noble and praiseworthy.

Such a man, then, is not unreasonably considered good, as he chooses what is noble in preference to everything else.

But, again, it is possible to give up to your friend an opportunity for action, and it may be nobler to cause your friend to do a deed than to do it yourself.

It is plain, then, that in all cases in which he is praised the good man takes for himself a larger share of what is noble. And in this sense, as we have said, a man ought to be self-loving, but not in the sense in which the generality of men are self-loving.

IX

Another disputed question is whether a happy man needs friends or not.

It is said that those who are blessed and self-sufficient have no need of friends; for they are already supplied with good things: as self-sufficient, then they need nothing more, while a friend is an alter ego who procures for you what you cannot procure yourself; whence the saying⁠—

“When the god favours you, what need of friends?”

But it seems strange, while endowing the happy man with all good things, to deny him friends, which are thought to be the greatest of all external goods.

And if it is more characteristic of a friend to confer than to receive benefits, and if it is characteristic of a good man and a virtuous character to do good to others, and if it is nobler to confer benefits on friends than on strangers, the good man will need friends to receive benefits from him.

And so people ask whether friends are more needed in prosperity or adversity, considering that in adversity we want someone to help us, and in prosperity someone that we may help.

Again, it is surely absurd to make the happy man a solitary being: for no one would choose to have all conceivable good things on condition of being alone; for man is a social being, and by nature adapted to share his life with others. The happy man, then, must have this good, since he has whatever is naturally good for man. But it is obvious that it is better to live with friends and good people, than with strangers and casual persons. The happy man, then, must have friends.

What, then, do those who maintain the former opinion mean? and in what sense are they right? Is it that the generality of men think that friends means useful people? Friends in this sense certainly the happy or blessed man will not need, as he already has whatever is good. And, again, he will have no need, or but little need, of the friendship that is based on pleasure; for his life is pleasant and does not require adventitious pleasure. Because he does not need this kind of friends then, people come to think he does not need friends at all.

But I think