The Ethics of Aristotle Part 3

Are we then to call no man happy while he lives, and, as Solon would have us, look to the end? And again, if we are to maintain this position, is a man then happy when he is dead? or is not this a complete absurdity, specially in us who say Happiness is a working of a certain kind?

If on the other hand we do not a.s.sert that the dead man is happy, and Solon does not mean this, but only that one would then be safe in p.r.o.nouncing a man happy, as being thenceforward out of the reach of evils and misfortunes, this too admits of some dispute, since it is thought that the dead has somewhat both of good and evil (if, as we must allow, a man may have when alive but not aware of the circ.u.mstances), as honour and dishonour, and good and bad fortune of children and descendants generally.

Nor is this view again without its difficulties: for, after a man has lived in blessedness to old age and died accordingly, many changes may befall him in right of his descendants; some of them may be good and obtain positions in life accordant to their merits, others again quite the contrary: it is plain too that the descendants may at different intervals or grades stand in all manner of relations to the ancestors.

Absurd indeed would be the position that even the dead man is to change about with them and become at one time happy and at another miserable.

Absurd however it is on the other hand that the affairs of the descendants should in no degree and during no time affect the ancestors.

But we must revert to the point first raised, since the present question will be easily determined from that.

If then we are to look to the end and then p.r.o.nounce the man blessed, not as being so but as having been so at some previous time, surely it is absurd that when he _is_ happy the truth is not to be a.s.serted of him, because we are unwilling to p.r.o.nounce the living happy by reason of their liability to changes, and because, whereas we have conceived of happiness as something stable and no way easily changeable, the fact is that good and bad fortune are constantly circling about the same people: for it is quite plain, that if we are to depend upon the fortunes of men, we shall often have to call the same man happy, and a little while after miserable, thus representing our happy man

"Chameleon-like, and based on rottenness."

Is not this the solution? that to make our sentence dependent on the changes of fortune, is no way right: for not in them stands the well, or the ill, but though human life needs these as accessories (which we have allowed already), the workings in the way of virtue are what determine Happiness, and the contrary the contrary.

And, by the way, the question which has been here discussed, testifies incidentally to the truth of our account of Happiness. For to nothing does a stability of human results attach so much as it does to the workings in the way of virtue, since these are held to be more abiding even than the sciences: and of these last again the most precious are the most abiding, because the blessed live in them most and most continuously, which seems to be the reason why they are not forgotten.

So then this stability which is sought will be in the happy man, and he will be such through life, since always, or most of all, he will be doing and contemplating the things which are in the way of virtue: and the various chances of life he will bear most n.o.bly, and at all times and in all ways harmoniously, since he is the truly good man, or in the terms of our proverb "a faultless cube."

And whereas the incidents of chance are many, and differ in greatness and smallness, the small pieces of good or ill fortune evidently do not affect the balance of life, but the great and numerous, if happening for good, will make life more blessed (for it is their nature to contribute to ornament, and the using of them comes to be n.o.ble and excellent), but if for ill, they bruise as it were and maim the blessedness: for they bring in positive pain, and hinder many acts of working. But still, even in these, n.o.bleness s.h.i.+nes through when a man bears contentedly many and great mischances not from insensibility to pain but because he is n.o.ble and high-spirited.

And if, as we have said, the acts of working are what determine the character of the life, no one of the blessed can ever become wretched, because he will never do those things which are hateful and mean. For the man who is truly good and sensible bears all fortunes, we presume, becomingly, and always does what is n.o.blest under the circ.u.mstances, just as a good general employs to the best advantage the force he has with him; or a good shoemaker makes the handsomest shoe he can out of the leather which has been given him; and all other good artisans likewise. And if this be so, wretched never can the happy man come to be: I do not mean to say he will be blessed should he fall into fortunes like those of Priam.

Nor, in truth, is he s.h.i.+fting and easily changeable, for on the one hand from his happiness he will not be shaken easily nor by ordinary mischances, but, if at all, by those which are great and numerous; and, on the other, after such mischances he cannot regain his happiness in a little time; but, if at all, in a long and complete period, during which he has made himself master of great and n.o.ble things.

Why then should we not call happy the man who works in the way of perfect virtue, and is furnished with external goods sufficient for acting his part in the drama of life: and this during no ordinary period but such as const.i.tutes a complete life as we have been describing it.

Or we must add, that not only is he to live so, but his death must be in keeping with such life, since the future is dark to us, and Happiness we a.s.sume to be in every way an end and complete. And, if this be so, we shall call them among the living blessed who have and will have the things specified, but blessed _as Men_.

On these points then let it suffice to have denned thus much.

XI

Now that the fortunes of their descendants, and friends generally, contribute nothing towards forming the condition of the dead, is plainly a very heartless notion, and contrary to the current opinions.

But since things which befall are many, and differ in all kinds of ways, and some touch more nearly, others less, to go into minute particular distinctions would evidently be a long and endless task: and so it may suffice to speak generally and in outline.

If then, as of the misfortunes which happen to one's self, some have a certain weight and turn the balance of life, while others are, so to speak, lighter; so it is likewise with those which befall all our friends alike; if further, whether they whom each suffering befalls be alive or dead makes much more difference than in a tragedy the presupposing or actual perpetration of the various crimes and horrors, we must take into our account this difference also, and still more perhaps the doubt concerning the dead whether they really partake of any good or evil; it seems to result from all these considerations, that if anything does pierce the veil and reach them, be the same good or bad, it must be something trivial and small, either in itself or to them; or at least of such a magnitude or such a kind as neither to make happy them that are not so otherwise, nor to deprive of their blessedness them that are.

It is plain then that the good or ill fortunes of their friends do affect the dead somewhat: but in such kind and degree as neither to make the happy unhappy nor produce any other such effect.

XII

Having determined these points, let us examine with respect to Happiness, whether it belongs to the cla.s.s of things praiseworthy or things precious; for to that of faculties it evidently does not.

Now it is plain that everything which is a subject of praise is praised for being of a certain kind and bearing a certain relation to something else: for instance, the just, and the valiant, and generally the good man, and virtue itself, we praise because of the actions and the results: and the strong man, and the quick runner, and so forth, we praise for being of a certain nature and bearing a certain relation to something good and excellent (and this is ill.u.s.trated by attempts to praise the G.o.ds; for they are presented in a ludicrous aspect by being referred to our standard, and this results from the fact, that all praise does, as we have said, imply reference to a standard). Now if it is to such objects that praise belongs, it is evident that what is applicable to the best objects is not praise, but something higher and better: which is plain matter of fact, for not only do we call the G.o.ds blessed and happy, but of men also we p.r.o.nounce those blessed who most nearly resemble the G.o.ds. And in like manner in respect of goods; no man thinks of praising Happiness as he does the principle of justice, but calls it blessed, as being somewhat more G.o.dlike and more excellent.

Eudoxus too is thought to have advanced a sound argument in support of the claim of pleasure to the highest prize: for the fact that, though it is one of the good things, it is not praised, he took for an indication of its superiority to those which are subjects of praise: a superiority he attributed also to a G.o.d and the Chief Good, on the ground that they form the standard to which everything besides is referred. For praise applies to virtue, because it makes men apt to do what is n.o.ble; but encomia to definite works of body or mind.

However, it is perhaps more suitable to a regular treatise on encomia to pursue this topic with exactness: it is enough for our purpose that from what has been said it is evident that Happiness belongs to the cla.s.s of things precious and final. And it seems to be so also because of its being a starting-point; which it is, in that with a view to it we all do everything else that is done; now the starting-point and cause of good things we a.s.sume to be something precious and divine.

XIII

Moreover, since Happiness is a kind of working of the soul in the way of perfect Excellence, we must inquire concerning Excellence: for so probably shall we have a clearer view concerning Happiness; and again, he who is really a statesman is generally thought to have spent most pains on this, for he wishes to make the citizens good and obedient to the laws. (For examples of this cla.s.s we have the lawgivers of the Cretans and Lacedaemonians and whatever other such there have been.) But if this investigation belongs properly to [Greek: politikae], then clearly the inquiry will be in accordance with our original design.

Well, we are to inquire concerning Excellence, _i.e._ Human Excellence of course, because it was the Chief Good of Man and the Happiness of Man that we were inquiring of just now. By Human Excellence we mean not that of man's body but that of his soul; for we call Happiness a working of the Soul.

And if this is so, it is plain that some knowledge of the nature of the Soul is necessary for the statesman, just as for the Oculist a knowledge of the whole body, and the more so in proportion as [Greek: politikae]

is more precious and higher than the healing art: and in fact physicians of the higher cla.s.s do busy themselves much with the knowledge of the body.

So then the statesman is to consider the nature of the Soul: but he must do so with these objects in view, and so far only as may suffice for the objects of his special inquiry: for to carry his speculations to a greater exactness is perhaps a task more laborious than falls within his province.

In fact, the few statements made on the subject in my popular treatises are quite enough, and accordingly we will adopt them here: as, that the Soul consists of two parts, the Irrational and the Rational (as to whether these are actually divided, as are the parts of the body, and everything that is capable of division; or are only metaphysically speaking two, being by nature inseparable, as are convex and concave circ.u.mferences, matters not in respect of our present purpose). And of the Irrational, the one part seems common to other objects, and in fact vegetative; I mean the cause of nourishment and growth (for such a faculty of the Soul one would a.s.sume to exist in all things that receive nourishment, even in embryos, and this the same as in the perfect creatures; for this is more likely than that it should be a different one).

Now the Excellence of this manifestly is not peculiar to the human species but common to others: for this part and this faculty is thought to work most in time of sleep, and the good and bad man are least distinguishable while asleep; whence it is a common saying that during one half of life there is no difference between the happy and the wretched; and this accords with our antic.i.p.ations, for sleep is an inactivity of the soul, in so far as it is denominated good or bad, except that in some wise some of its movements find their way through the veil and so the good come to have better dreams than ordinary men.

But enough of this: we must forego any further mention of the nutritive part, since it is not naturally capable of the Excellence which is peculiarly human.

And there seems to be another Irrational Nature of the Soul, which yet in a way partakes of Reason. For in the man who controls his appet.i.tes, and in him who resolves to do so and fails, we praise the Reason or Rational part of the Soul, because it exhorts aright and to the best course: but clearly there is in them, beside the Reason, some other natural principle which fights with and strains against the Reason. (For in plain terms, just as paralysed limbs of the body when their owners would move them to the right are borne aside in a contrary direction to the left, so is it in the case of the Soul, for the impulses of men who cannot control their appet.i.tes are to contrary points: the difference is that in the case of the body we do see what is borne aside but in the case of the soul we do not. But, it may be, not the less on that account are we to suppose that there is in the Soul also somewhat besides the Reason, which is opposed to this and goes against it; as to _how_ it is different, that is irrelevant.)

But of Reason this too does evidently partake, as we have said: for instance, in the man of self-control it obeys Reason: and perhaps in the man of perfected self-mastery, or the brave man, it is yet more obedient; in them it agrees entirely with the Reason.

So then the Irrational is plainly twofold: the one part, the merely vegetative, has no share of Reason, but that of desire, or appet.i.tion generally, does partake of it in a sense, in so far as it is obedient to it and capable of submitting to its rule. (So too in common phrase we say we have [Greek: _logos_] of our father or friends, and this in a different sense from that in which we say we have [Greek: logos] of mathematics.)

Now that the Irrational is in some way persuaded by the Reason, admonition, and every act of rebuke and exhortation indicate. If then we are to say that this also has Reason, then the Rational, as well as the Irrational, will be twofold, the one supremely and in itself, the other paying it a kind of filial regard.

The Excellence of Man then is divided in accordance with this difference: we make two cla.s.ses, calling the one Intellectual, and the other Moral; pure science, intelligence, and practical wisdom--Intellectual: liberality, and perfected self-mastery--Moral: in speaking of a man's Moral character, we do not say he is a scientific or intelligent but a meek man, or one of perfected self-mastery: and we praise the man of science in right of his mental state; and of these such as are praiseworthy we call Excellences.

BOOK II

Well: human Excellence is of two kinds, Intellectual and Moral: now the Intellectual springs originally, and is increased subsequently, from teaching (for the most part that is), and needs therefore experience and time; whereas the Moral comes from custom, and so the Greek term denoting it is but a slight deflection from the term denoting custom in that language.

From this fact it is plain that not one of the Moral Virtues comes to be in us merely by nature: because of such things as exist by nature, none can be changed by custom: a stone, for instance, by nature gravitating downwards, could never by custom be brought to ascend, not even if one were to try and accustom it by throwing it up ten thousand times; nor could file again be brought to descend, nor in fact could anything whose nature is in one way be brought by custom to be in another. The Virtues then come to be in us neither by nature, nor in despite of nature, but we are furnished by nature with a capacity for receiving themu and are perfected in them through custom.

Again, in whatever cases we get things by nature, we get the faculties first and perform the acts of working afterwards; an ill.u.s.tration of which is afforded by the case of our bodily senses, for it was not from having often seen or heard that we got these senses, but just the reverse: we had them and so exercised them, but did not have them because we had exercised them. But the Virtues we get by first performing single acts of working, which, again, is the case of other things, as the arts for instance; for what we have to make when we have learned how, these we learn how to make by making: men come to be builders, for instance, by building; harp-players, by playing on the harp: exactly so, by doing just actions we come to be just; by doing the actions of self-mastery we come to be perfected in self-mastery; and by doing brave actions brave.

And to the truth of this testimony is borne by what takes place in communities: because the law-givers make the individual members good men by habituation, and this is the intention certainly of every law-giver, and all who do not effect it well fail of their intent; and herein consists the difference between a good Const.i.tution and a bad.

Again, every Virtue is either produced or destroyed from and by the very same circ.u.mstances: art too in like manner; I mean it is by playing the harp that both the good and the bad harp-players are formed: and similarly builders and all the rest; by building well men will become good builders; by doing it badly bad ones: in fact, if this had not been so, there would have been no need of instructors, but all men would have been at once good or bad in their several arts without them.

So too then is it with the Virtues: for by acting in the various relations in which we are thrown with our fellow men, we come to be, some just, some unjust: and by acting in dangerous positions and being habituated to feel fear or confidence, we come to be, some brave, others cowards.

Similarly is it also with respect to the occasions of l.u.s.t and anger: for some men come to be perfected in self-mastery and mild, others dest.i.tute of all self-control and pa.s.sionate; the one cla.s.s by behaving in one way under them, the other by behaving in another. Or, in one word, the habits are produced from the acts of working like to them: and so what we have to do is to give a certain character to these particular acts, because the habits formed correspond to the differences of these.