¶ … Nicomachean Ethics, Aristotle explains his theory of virtue and how to become virtuous. The main premise of Aristotle's theory of virtue rests upon the ideal of the "highest good" (Nic. Ethics I 2). Aristotle defines this as happiness, or living well. After this, Aristotle goes on to determine what exactly it means to "live well." He begins this process by stating what does not constitute living well. At first glance, pleasure wealth and honor appear to lead to happiness; however they fall short, as there are examples of persons having these and nonetheless not being happy.
In his attempt to understand happiness then, the philosopher takes a wider view, looking towards human life as a whole in order to determine the elements of a happy, good and virtuous life (Nic. Ethics I 7). In terms of this paradigm, the ultimate happiness lies in spiritual values rather than material acquisitions: human life gains meaning by being functional in the larger scheme of the function of living. Thus, to be virtuous, human beings should conform to their rational natures rather than their instinctive desires or wish to accumulate material things. When moderation is applied to the physical, while the focus is primarily on the spiritual, there is balance between the two, and virtue can be achieved. The nature of virtue itself is then also a mean between the two extremes of too much or too little. Balance is the key to finding virtue (Nic. Ethics II 6). Thus for example the mean between rashness and cowardice equals the virtue of courage.
Virtue is thus a spiritual quality that strives to contribute to the function of human life as a whole, and is the only catalyst for true happiness. This quality, according to Aristotle, is something that does not come instinctively, but is cultivated by practice. Virtue is therefore a habit that can be learned by repetition rather than a quality that comes naturally (Nic. Ethics II 6). In this way then, anyone in pursuit of true happiness can attain this by repeating a certain type of action until this becomes the habit of virtue.
Socrates' ideas on the same subject are explicated in Plato's Republic. While there are similarities, this philosopher's ideas are very entrenched in politics, while Aristotle was primarily concerned with human life in general, and how virtue relates to this. For Socrates then, virtue entails the most important quality in a political leader, and is close in meaning to justice. For this philosopher, virtue is not something that is learned as much as a quality that a person is born with. This kind of person is then also the only one who is worthy of being a "guardian" for the city, as a person who is "by nature good at remembering, quick to learn, high-minded, graceful, and a friend and relative of truth, justice, courage, and moderation" (Republic, 487a).
Like Aristotle then, Socrates believes that the common good is served by the quality of virtue. He however distinguishes between hierarchies of people, distinguishing the philosopher as the ideal of virtue and thus also the ideal guardian. For the other members of society, justice entails following the rules created by philosophers as guardians. This echoes the ideas of Aristotle, but different ethical roles are given to different sections of society according to their place in the hierarchy.
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