Aristotle's Virtue and Human Function in Nicomachean Ethics
This paper examines Aristotle's account of virtue and the human function as presented in the Nicomachean Ethics, with particular focus on his concept of eudaimonia and the role of reason in human flourishing. The paper surveys Aristotle's central claims — that humans possess a distinct function expressed through rational activity and virtuous character — before offering a critical evaluation of those claims. Drawing on commentators including Cooper, Harris, Broadie, and Sumner, the analysis identifies two principal weaknesses: the questionable assumption that humans as a species possess a single, identifiable function, and the incompleteness of limiting that function to reason alone. Despite these shortcomings, the paper concludes that Aristotle's ethical framework retains genuine practical value as a guide to living well.
- Introduction: Thesis on Aristotle's virtue and eudaimonia
- Overview of Virtue and the Human Function: Explains ergon, eudaimonia, reason, and virtue
- Analysis of Virtue and the Human Function: Critiques species-wide function and reason's limits
- Conclusion: Balanced verdict on Aristotle's practical value
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What makes this paper effective
- It clearly separates exposition from critique, first explaining Aristotle's position before systematically evaluating it, which gives the argument a logical, easy-to-follow progression.
- It draws on multiple secondary commentators (Cooper, Broadie, Sumner, Harris) to support each critical point, grounding objections in the scholarly literature rather than unsupported assertion.
- The conclusion is appropriately measured — acknowledging practical value while maintaining the critical stance developed in the body, avoiding an all-or-nothing verdict.
Key academic technique demonstrated
The paper demonstrates the technique of charitable reconstruction followed by targeted critique. It first presents Aristotle's argument in its strongest form — explaining eudaimonia, ergon, and the role of virtue — before introducing counterexamples (cultural variation in ethical virtues, the incompleteness of reason as the sole human function) that expose specific logical gaps. This structure models how to engage seriously with a philosophical text before evaluating it.
Structure breakdown
The paper follows a four-part structure: a brief framing introduction that announces the thesis; an expository section summarizing Aristotle's core claims about function, eudaimonia, and virtue; an analytical section that raises two distinct objections (the questionable existence of a species-wide function, and the narrowness of defining that function as reason); and a concise conclusion that restates the balanced verdict. This mirrors a standard philosophical essay format appropriate for undergraduate coursework.
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.
Overview of Virtue and the Human Function
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).
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.
Works Cited
Aristotle. Nicomachean Ethics. Oxford University Press, 1998.
Broadie, Sarah. Ethics with Aristotle. Oxford University Press, 1995.
Cooper, David E. World Philosophies: An Historical Introduction. Blackwell Publishers, 2002.
Engstrom, Stephen. Aristotle, Kant, and the Stoics: Rethinking Happiness and Duty. Cambridge University Press, 1998.
Harris, George W. Agent-Centered Morality: An Aristotelian Alternative to Kantian Internalism. University of California Press, 1999.
Pritchett, Adrian. Human Function: Aristotle's Basis for Ethical Value. 09 November 2004.
Stanford Encyclopedia of Philosophy. Supplement to Aristotle's Political Theory: Presuppositions of Aristotle's Politics. 09 November 2004. http://plato.stanford.edu/entries/aristotle-politics/supplement2.html
Sumner, L.W. Welfare, Happiness, and Ethics. Oxford University Press, 1999.
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