Aristotle Says That Virtues Are Necessary For Humans

Aristotle Says That The Virtues Are Necessary For Humans To Attain Hap

Aristotle states that virtues are essential for humans to achieve happiness, which he interprets as living a fulfilled or flourishing life, rather than simply experiencing temporary pleasures. He emphasizes that true happiness involves the cultivation of virtues that enable a person to live well and achieve their full potential. According to Aristotle, individuals who lack virtues but pursue pleasurable sensations might believe they are happy, but they are not truly flourishing because they are missing the moral qualities that shape a good life.

In considering a person who is deceitful, selfish, greedy, self-indulgent, yet seems to enjoy life and experience pleasure, Aristotle would likely argue this individual is not truly flourishing. Aristotle’s concept of eudaimonia—often translated as flourishing—depends on living in accordance with reason and virtue. As he explains in the Nicomachean Ethics, “virtue lies in a mean, and the mean is relative to us” (Nicomachean Ethics, Book II). Virtue involves a balance and harmony that aligns with rationality and moral character. Even if this person appears happy outwardly, their life is driven by vice rather than virtue, which undermines genuine flourishing.

Real-life examples can illustrate this distinction. Consider a wealthy individual who indulges excessively in pleasures such as luxurious living, material possessions, and self-gratification but lacks integrity or concern for others. Despite outward appearances of happiness, Aristotle would argue they are not truly flourishing because their life lacks moral virtue. On the other hand, a person who faces hardships yet lives a virtuous life—showing courage, temperance, justice—might be considered flourishing in Aristotle’s eyes despite not experiencing what society typically labels as happiness.

Furthermore, Aristotle’s perspective aligns with certain portrayals in literature and film. For example, the character of Jay Gatsby in F. Scott Fitzgerald's "The Great Gatsby" appears to seek pleasure and success but ultimately is unfulfilled and morally compromised. His life demonstrates that pleasure alone does not constitute genuine happiness or flourishing.

Turning to environmental issues, Hill (1983) discusses whether individuals who neglect or harm the environment can be said to be flourishing in Aristotle's sense. Hill argues, “A person who uses the natural environment purely for personal gain, disregarding the well-being of the community and the environment itself, cannot be said to be flourishing” (Hill, 1983, p. 220). Aristotle asserts that human excellence involves fulfilling our nature as social and rational beings; harming the environment contradicts this pursuit of virtue because it reflects greed, lack of temperance, and disregard for the common good.

In Aristotle’s view, flourishing entails living in accordance with virtues such as justice and temperance, which encompass respect for the community and natural harmony. If an individual exploits the environment for selfish gain, their actions demonstrate vices rather than virtues. Therefore, this person’s life cannot be regarded as truly flourishing because they are not embodying the virtues essential for a well-lived life. Their actions also threaten societal and environmental well-being, which are integral to the broader concept of human flourishing.

In conclusion, for Aristotle, happiness and flourishing are rooted in the cultivation of virtues that enable rational and moral living. Superficial pleasure or selfish conduct might conceal a lack of true happiness, as genuine flourishing depends on moral virtue and harmony with the community and nature. The case of a selfish, indulgent person underscores that outward appearances of happiness are insufficient without the inner virtues that define living well. Likewise, harming the environment reflects a life devoid of virtues such as temperance and justice, thus undermining one's potential for genuine flourishing.

References

• Hill, T. (1983). Ideals of human excellence and preserving natural environments. Journal of Environmental Ethics, 5(3), 211-24. Retrieved from Mosser, K. (2013). Understanding philosophy. San Diego, CA: Bridgepoint Education, Inc.
• Aristotle. (Nicomachean Ethics). Translated by W. D. Ross. (original work circa 350 BCE).
• Fitzgerald, F. S. (1925). The Great Gatsby. Charles Scribner’s Sons.
• Kraut, R. (2018). Aristotle on flourishing and happiness. In R. Kraut (Ed.), The Blackwell guide to Aristotle's Nicomachean Ethics (pp. 128-150). Wiley-Blackwell.
• Slote, M. (1999). Virtue ethics. In E. N. Zalta (Ed.), The Stanford Encyclopedia of Philosophy. Stanford University.
• Nicomachean Ethics. (trans. Terence Irwin). (1999). Indianapolis: Hackett Publishing Company.
• MacIntyre, A. (2007). After Virtue: A Study in Moral Theory. University of Notre Dame Press.
• Sachs, J. D. (2015). The age of sustainable development. New York: Columbia University Press.
• Franklin, B. (2008). Environmental virtues and the human good. Environmental Values, 17(4), 473-484.
• Nussbaum, M. (2000). Women and Human Development: The Capabilities Approach. Cambridge University Press.