Nicomachean Ethics
Aristotle said, "The good for man is an activity of the soul in accordance with virtue, or if there are more kinds of virtue than one, in accordance with the best and most perfect kind" (). According to Aristotle and his Nicomachean ethics, there are two kinds of virtue: intellectual and moral. Intellectual virtues are learned by instruction and moral virtues are learned by practice. According to his theory, we can all be morally virtuous, but it is only by acting rightly that we can become virtuous. Virtue is a disposition therefore and it is something that is apart from our feelings and our senses and, without it, we can never be truly happy. Aristotle does not tell us what dispositions are virtuous and which are vicious, he merely informs us that in order to learn virtue, we must practice virtuous behavior and habits.

People do not normally choose to….

Happiness in Aristotle's "Nicomachean Ethics"
According to the definition of human happiness in Aristotle's "Nicomachean Ethics" the goal of human life ought to be the seeking of happiness, when pursuing all things. This may be contrasted with merely living for the sake of momentary bodily, social, or even personally gratifying pleasure. True, pleasure is often mistaken for happiness. But unlike pleasure, happiness is a moral obligation, shared by all peoples, rather than something that is dependant upon others and the esteem or judgment of others or even other sources. Rather, to seek happiness is a uniform moral bond all human beings labor under, for they should attain a complete state of the highest and fullest happiness as the ultimate purpose of their lives, rather than merely seeking out pleasure and momentary and societal approbation in a variety of forms.

"Verbally there is very general agreement; [that happiness is the goal of human….

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….

If this was the case, and this transformation of reasoning did occur, then that person would be truly virtuous.
There are many strengths to Aristotle's argument, as well. One of the main strengths is the discussion of the two kinds of virtue - the kind that comes from habit, and the kind that comes from learning. This would work to demonstrate why some people change so much as they grow older, and why many who come from good and stable homes and families do not end up that way themselves. The reverse is also true. Some who come from terrible childhoods turn out to be very good people indeed. Again, this comes from people carrying out acts that are virtuous and finding that they receive so many reward that are not tangible from doing this that they choose to continue along this particular path.

Another strength of the argument is that….

Acting in accordance with virtuous principles is a key to attaining happiness. In Book Three of the Nicomachean Ethics, Aristotle explains the difference between voluntary and involuntary action as well as total passivity. In the first chapter of the book, the philosopher explains the importance of free will and taking action in determining ethical behavior. Aristotle concludes that the only truly ethical acts are those that are chosen by the actor. An involuntary act, one that is done begrudgingly or because of coercion, might yield positive results but cannot be considered ethical. A person who picks up garbage from the streets because they are performing mandatory community service is not acting ethically or from a virtuous character. On the other hand, a person who picks up garbage on the streets to beautify the community or to welcome a guest would be acting with virtue and in accordance with ethics.….

These [bad effects of pleasure and pain] are the reason why people actually define the virtues as ways of being unaffected and undisturbed [by pleasures and pains]" (1104b21-25)
It is not imperative to remain indifferent or unaffected by both pleasure and pain to be virtuous, it is only essential that we have the right feelings of pleasure and pain at the right time. Therefore, he goes on defining virtue as the right state in front of pleasure and pain:

e assume, then, that virtue is the sort of state that does the best actions concerning pleasures and pains, and that vice is the contrary state."(1104b26-27)

Thus, Aristotle sums up his discussion and concludes that virtue is all about the feelings of pleasure and pain, and that the actions, even if they are good can decrease virtue when they are done badly:

To sum up: Virtue is about pleasures and pains; the actions that….

perceive as Aristotle's best work known work on ethics, Nichomachean Ethics, sheds light on what Aristotle believed was happiness. "…happiness would seem to need this sort of prosperity added also; that is why some people identify happiness with good fortune, while others <
eacting from one extreme to the other> identify it with virtue" (Aristotle, Irwin, & Fine, p. 360). His perception of what is happiness implies:

that it itself is desired, that is not based on anything else's sake, that it satisfies all desire and is not mixed with any evil, incorruptible,

It is stable.

However, happiness as defined by these aspects are not all of what may comprise the complete meaning of happiness at least in Aristotle's eyes. He believed the life of gratification: comfort, pleasure, the life of money-making, the life of action, and the philosophical life, such as study or contemplation helped to comprise a more complete version of….

Unlike either deontological or utilitarian ethics, virtue ethics focuses on character. Because virtue ethics are not consequentialist, overall virtue ethical frameworks are more akin to deontological analysis of moral right and wrong. One’s intentions are as important as one’s actions; the consequences of one’s actions are important but not as much as remaining honest, compassionate, and willing to learn. At the same time, Aristotle and other proponents of virtue ethics believed that it is most important to be a good person, and to live a good life, than it is to ascribe to some external moral code.
Two virtues that are important to living a flourishing or successful life, in Aristotle’s sense, include magnanimity and temperance (“Traditional Theories of Ethics,” n.d.). Magnanimity is best understood as understated confidence, evident in behaviors like good sportsmanship whether one wins or loses. Temperance is moderation in all areas of life: not going to any….

virtue ethics different from the other theories of ethics that you have studied so far?
Ethical theories which are founded more exclusively in virtue place less emphasis on the rules that people need to be in line with and a higher focus on allowing people to foster a more quality character, such as a character which orbits around empathy and selflessness. These character traits empower the person to make better decisions later on in life, while emphasizing the necessity for people to better understand how to eliminate certain poor traits of character, such as ones founded in greed or anger -- like vices, compulsions and addictions (Cline, 2014).

Aristotle, on the other hand, believed in laying out a clear distinction between intellectual and moral virtues. "Aristotle says that moral virtues are not innate, but that they are acquired by developing the habit of exercising them. An individual becomes truthful by acting….

Parable of the sadhu teaches us the importance of a group's commitment to the welfare of an individual. In corporate ethics, this would mean the support of the entire organization for the welfare and career/personal growth of an employee. In the sense of individual ethics, it means instead of doing our bit and throwing the rest of others, we must pool our resources and offer complete commitment to the welfare of an individual in need and that is the only way we can hope to survive as a community. In the case, a group of few individuals from different countries are navigating the wild tracks of Himalayas in Nepal when they find a half-naked sadhu in very unstable condition. Each one in the group does something for the sadhu but rather reluctantly as if they wanted to get rid of him as soon as possible without feeling guilty and responsible.….

Nicomachean Ethics and Leviathan
In every society, there are tens of hundreds of individuals whose personal value system leads them to leading a life based on principles of honesty, trust, fairness and compassion. To that extent, justice, as a concept can and does exist quite separate from any system of government given any number of citizens who ensure that justice is done in their dealings with their fellow humans. However, viewed from the perspective that not all members of human society necessarily adhere to similar principles, justice in a society is largely dependent on a government that upholds and enforces it. ithout government and a legal system, it is more than probable that social anarchy would prevail with many humans resorting to pure self-indulgence, committing unjust and criminal acts purely for their own personal gain, with little or no regard to concepts such as the welfare of fellow citizens. Such a….

Abortion is an important topic in society because it deals with the matter of life and death. It also deals with the matter of personal rights. Does a woman have the right to terminate a pregnancy? Or does abortion contradict ethics and moral standards that govern society and human beings? The conflict at the heart of the abortion argument is one of rights vs. ethics. On the one hand, those who support for abortion rights say that a woman has the right to choose. On the other hand, those who do not support abortion rights, say that the woman has a duty to carry the child to term because of an ethical and moral obligation. This paper will show how according to ethical and moral perspectives, life should be supported—which means that a woman should not choose to have an abortion because this violates moral law.
What is abortion? Abortion is….

Response 1 The responsibilities of parenthood do require character virtues. Simply being a parent does not make one virtuous, but parenting can bring out the best in people. Parenting requires the person to put their child ahead of any selfish desire, which promotes humility, magnanimity, and temperance—three of the essential character virtues (“Traditional Theories of Ethics,” n.d.). Developing character ethics promotes eudaimonia within the family, and each member of the family including the parent who exhibits a virtuous character (Aristotle; Husthouse, 2016). In fact, the more one exhibits virtuous behavior in their role as a parent, the more likely it is for the child to embody the same virtues. In this way, virtuous parenting reverberates through the generations and helps create a more virtuous society overall.
Having personal experiences with a father who did not have a virtuous approach to parenting makes it easier to recognize the importance of strong moral character.….

In fact, both Weiner and Cutler have described the same thing, in a sense, yet through very different lenses. For some, money becomes less and less important if there is enough, but for others who truly know happiness, this is something that truly has no bearing on how one leads his or her life.
How ociety and Media Impact One's Happiness

This last section will describe how media impact happiness. For even if a person is truly happy, there are always outside forces that can disturb this sense of well-being. The media in this country in particular makes happiness seem as though it is solely constructed through money and power. In fact, it is duet to this wrong concept of what happiness means that most people believe that happiness is objective, for all agree on this very definition.

However, as can be seen from the paragraphs above, money is only a means….

" In other words, he philosopher advocates temperance, especially as far as emotion is concerned. This is combined with actions or "habits," as Aristotle terms them. A person who is temperate while also engaging in "good" activities or habits can then be said to be virtuous. It appears that this definition fits well with what could constitute "good" even in today's terms.
A person who would disagree with the above might argue that both my and Aristotle's definition of "good" and "virtue" is far too vague to have any valid application. Neither definition, for example, acknowledges cultural variation in terms of what might constitute "virtue." A person from the Far East, for example, might consider it virtuous to obey one's parents in everything, including one's choice of a bride. In Western culture, on the other hand, and by the above definition, it is decidedly "bad" to make one's children miserable by….