Aristotle's Nicomachean Ethics is a seminal text in Western moral philosophy that explores the pursuit of the highest good through the cultivation of virtue. A cornerstone of virtue ethics, it examines the connection between moral virtues and happiness, or eudaimonia. This work continues to influence moral theory alongside other major ethical frameworks like Kantian and utilitarian ethics.

The Purpose of Human Actions

In the opening book of the Nicomachean Ethics, Aristotle delves into the ultimate aims of human endeavors. He begins by asserting that every action and field of study is directed toward some good or goal. To illustrate, he notes that the medical field aims at health. Some goals are subordinate, serving as means to more significant ends. For instance, bridle-making serves riding, which in turn serves the broader discipline of politics. According to Aristotle, politics is paramount as it strives for the highest good—happiness, or eudaimonia—a state of being that surpasses mere emotional satisfaction and involves human flourishing.

The Nature of Happiness

Aristotle views happiness as a stable, objective, and universal state. It is not a fleeting emotion, nor can one easily ascertain its attainment during their lifetime. Happiness, in Aristotle's framework, is consistent and applies universally to all humans. This understanding is crucial as it positions happiness as a measure of life well-lived, independent of transient emotional states.

The Role of Politics

Aristotle places significant emphasis on politics because he perceives humans as inherently social creatures. Contrary to some modern philosophical views that emphasize individual autonomy and rights, Aristotle sees government as essential to achieving a fully human life. Rather than being merely a mechanism to protect rights, government facilitates the social nature of humanity, enabling individuals to reach their highest potential.

Virtue as a Discipline

The pursuit of happiness, according to Aristotle, is akin to mastering a discipline. Just as medicine requires specific skills and virtues to achieve its goal of health, so too does human life require moral and intellectual virtues to attain happiness. Aristotle categorizes virtues into moral (or character-based) and intellectual virtues. Moral virtues develop through habitual practice, leading individuals to find joy in virtuous acts. Thus, cultivating virtuous habits from a young age is crucial, as it forms the foundation of a happy and fulfilled life.

The Importance of Practical Wisdom

While good habits, resources, and friendships support happiness, they are insufficient without practical wisdom, especially in adulthood. Practical wisdom allows individuals to discern virtuous actions and navigate the complexities of moral behavior. For example, courage balances between cowardice and rashness, and practical wisdom helps identify where true courage lies in varying situations. Some actions, however, are always contrary to human excellence, just as certain actions are invariably harmful to health.

Explorations of Self-Control, Friendship, and Pleasure

As the Nicomachean Ethics progresses, Aristotle examines themes such as self-control, friendship, and pleasure, all integral to understanding human happiness. He discusses how lack of self-control can impede virtue, the critical nature of friendships in a good life, and the role of pleasure in a balanced existence. These discussions further illuminate the complex nature of happiness, suggesting that a blend of practical and theoretical wisdom is essential.

The Multifaceted Nature of Happiness

Aristotle leaves readers to ponder the exact nature of happiness, acknowledging various components like pleasure, participation in political life, and contemplation. Interpretations of his conclusion vary: some suggest that the life of contemplation is the ultimate path to happiness, while others propose that all elements—pleasure, politics, and contemplation—are vital, with contemplation being the most exalted.

Challenges in Reading the Text

For newcomers, the Nicomachean Ethics presents several challenges, stemming from its complex subject matter and its composition. One notable aspect is its nature as a collection of lecture notes, whose authorship remains uncertain. Additionally, whether it stands as a single cohesive work or a composite text, possibly combined with Aristotle’s Eudemean Ethics, is also debated. Despite these complexities, the text offers remarkable unity, and any perceived inconsistencies often dissolve with attentive reading and supplemental scholarly resources.