Aristotle's Virtue and Human Function in Nicomachean Ethics

Introduction

Aristotle's view of virtue and the human function, as presented in the Nicomachean Ethics, puts forth the argument that the true function of man is to pursue a life guided by reason, thus creating eudaimonia (or fulfillment). Overall, Aristotle's arguments are perhaps most valuable as a practical guide on how to live one's life. However, his argument that humans as a whole have a distinct function is questionable, as is the concept that all individual humans share the same function, one limited to reason. Taken together, this analysis reveals Aristotle's understanding of virtue and the human function as a potentially flawed work that nonetheless can have a real practical impact on the individual life.

Aristotle notes in the Nicomachean Ethics: "to call happiness the highest good is perhaps a little trite, and a clearer account of what it is, is still required. Perhaps this is best done by first ascertaining the proper function of man." For Aristotle, human flourishing is something that we want for its own sake, and it explains our desire to seek health, money, and recognition, among numerous other things. This human flourishing — which he terms eudaimonia — is something more than simple happiness (although it often results in happiness), and comes about by living well or doing well in specific activities (praxeis). Eudaimonia is composed of a number of constituents, including the desiderata of wealth, a respected station in life, and good health (Cooper).

Overview of Virtue and the Human Function

The challenge, then, notes Aristotle, is to understand the true function of man. This function, notes Cooper, "is not some end state which people consciously or otherwise aim at: rather, it is man's form or essence, the what-it-is-to-be-a-man" (Cooper, p. 127).

In the original text of his work, Aristotle uses the word ergon, which has commonly been translated as "function." However, the word may carry a meaning closer to that of "activity." Aristotle goes on to argue that all natural kinds of beings have a function that expresses their fundamental nature, and he concludes that the good of a kind of being is to express its nature through activities that best exemplify that nature (Harris; Stanford Encyclopedia of Philosophy).

Thus, for humans, eudaimonia comes through the use of reason — "the most divine part of the human being" (Engstrom, p. 115) — a distinctive human function, and the exercise of the virtues.

Aristotle believes that "the good life is one of deliberative activities done with the aim of performing them well or excellently" (Cooper, p. 127).

Humans, notes Aristotle, best express their fundamental nature through virtue. In his view, what is good for humans is to create eudaimonia, or to engage in "activity of the soul in accordance with perfect virtue." The virtues are divided into two main classes: the ethical and the intellectual. Ethical virtues — which can perhaps be better translated as "excellences of character" — include righteous indignation, courage, and friendship (Cooper). For a broader overview of virtue ethics as a philosophical tradition, these categories remain foundational to subsequent ethical theory.

Conclusion

Aristotle's treatment of virtue and the human function is a flawed, but practical, guide to philosophy. Although his argument that all humans share a distinct function limited to reason is questionable, it nonetheless provides a useful framework for living one's life. For readers interested in engaging further with these debates, the Stanford Encyclopedia of Philosophy's entry on Aristotle's ethics offers an authoritative and detailed discussion of the relevant texts and scholarly controversies.