Because, just as he observes, aristotle expressly defends eudaimonia as the highest good for human beings aristotle concludes that, even on the unlikely supposition that it exists, the universal good itself would to aquinas, at least, eudaimonia is not after all aristotle's highest good, because there is some other higher. A system of full democracy because it succumbs to arbitrary rule, as opposed to observing the rule of law rule by the demos, aristotle concludes, allows for the rule of passions over intellect 13 here is where the mob emerges: through the unregulated and universalized power of the demos since aristotle views the demos. As garver writes: “people can quarrel over anything, but citizens form factions because of differences over justice” (2011: 140–41) aristotle concludes a catalogue of possible changes of regimes from a complete transformation of one regime into another (a democracy into an oligarchy and the reverse, a democracy into a. Aristotle (ne, iii: iv) reminds readers that because wishes are for certain outcomes or ends, people's wishes or desires are to be distinguished from choices and deliberation about how to achieve particular wishes or other ends aristotle (ne, iii: v) then turns more directly to virtues and vices having. The strangest aspect of aristotle's cosmology, however, is not its geocentrism, but his conviction that the celestial objects are alive they are, in fact, the most perfect living things they're almost gods he wonders why the moon doesn't have wings, and concludes that it doesn't need them it's got a better way.
For these reasons, the study of aristotle's ethics continues to be fertile ground for contemporary moral philosophy from this he concludes that “the human good is activity of the soul in accordance with [rational] virtue, and if there are several virtues, in accordance with the best and most perfect [or. Aristotle concludes the ethics with a discussion of the highest form of happiness: a life of intellectual contemplation since reason is what separates humanity from animals, its exercise leads man to the highest virtue as he closes the argument, he notes that such a contemplative life is impossible without the appropriate. It seems that our unique function is to reason: by reasoning things out we attain our ends, solve our problems, and hence live a life that is qualitatively different in kind from plants or animals the good for a human is different from the good for an animal because we have different capacities or potentialities we have a.
Ends are dictated by desires, ie, by the passions reason is restricted to working out the best means to what we happen to want, ie, it is the slave of the passions an influential tradition of exegesis, deriving from walter (1874), has attempted to fit aristotle also into this mould on this view, the functioning of the practical. That's ok, however, because aristotle is not trying to define a new concept from scratch he's trying to clarify a concept of which he chapter 2 makes the point that there must be some things we pursue for their own sake, for otherwise there would be an infinite regress of ends whatever is thus pursued for its own sake will.
There can be right and wrong ways to feel passions, and the right way to feel passions is determined by reason if we feel our passions 'irrationally' – at the wrong times, towards the wrong objects, etc – then we don't live well so, aristotle concludes, a virtue is 'a state of character concerned with choice, lying in the mean. The subject of aristotle ethical treatises is the good life for human beings the aristotelian corpus contains two works on ethics: the nicomachean ethics and the eudemian ethics the titles seem to refer to aristotle's friend (eudemus of rhodes) and aristotle's son (nicomachus) the relationship between the.
I want to ask how far aristotle is a humean about desire and deliberation to be a complete humean he needs to accept both the nonmotivity of reason alone and also hume's inference, that reason is irrelevant to the choice of ultimate ends, so that the differ- ence between virtue and vice is not a difference between correct. In fact, for complicated reasons explicated in ma 9, aristotle concludes that the “ the origin of the movement-imparting soul must necessarily be in the middle” of the body, ie the heart (ma 702b16-7) however, that technical account of bodily movement neither implies that legs, tails, and wings are dispensable to movement. Aristotle's views on living well begin with a consideration of ends and means suppose i want a car—the car is my end or goal i can earn, borrow, or steal the money to get the car—these are my means the means i choose depends on which is easier, quicker, likelier to succeed, etc thinking about the.
For aristotle, acting like a slave is ultimately what makes one a slave accordingly he warns citizens not to engage in crafts and not to make a habit of performing the activities of slaves (26-27) for this reason, f concludes that aristotle's account of slavery in politics i serves not to describe and set apart a. Concerning the abstract-yet-determinable nature of eudaimonia, aristotle believes that there is a naturalistic objective basis for the proper evaluation of goals and means being able to set those goals and means is virtue's task (more on this function appears in the following parts) price concludes the. Aristotle's cosmological work on the heavens is the most influential treatise of its kind in the history of humanity it was accepted for more that but since ``earthy'' objects have no trouble deciding how to move, he concludes that there can only be one center (the earth) circled endlessly by all heavenly bodies the clearest.