1000 Word Draft

An Aristotelian Guide to Moral Virtue in the Nicomachean Ethics

            Throughout books 1-4 of Nicomachean Ethics, Aristotle establishes a system of activity by which all men can acquire moral virtue in this life. Attaining moral virtue is important, because Aristotle believes it helps the individual attain happiness which is the end that which all good men aim at. Much of what we do as individuals stems from a pursuit of happiness. Since virtue is tied to happiness, understanding how to acquire moral virtue will make it easier for the individual to achieve a happy life. Even if we do not agree with everything Aristotle has to offer, at the very least, he can help us better understand virtue which benefits not only ourselves, but other people around us. I will argue that Aristotle believes moral virtue is achieved through habitual activity of the appetitive part of the soul as influenced by reason in pursuit of a mean between excess and deficiency. First, I will explain the different parts of the human soul which will allow for a better understanding of the two major types of virtue Aristotle addresses. Next, I will discuss Aristotle’s system of the mean as well as the necessary conditions required for virtuous activity. Finally, I will present several examples of Aristotle’s virtues as understood through pursuing a mean. By replicating this same activity in our own lives, we can obtain moral virtue for ourselves and take the next step towards happiness as part of the good.

            In order to understand moral virtue, one first needs to know the different parts of the human soul. This is because virtue is the excellence of one’s soul and happiness is an activity of the soul, not the body (NE 1102a.15). Aristotle divides the soul into two parts the irrational and rational parts of the soul. The irrational part lacks reason, but in some instances can interact with it. The rational part of the soul is where one finds the use and source of reason to be the primary function. These two sides of the soul are then further categorized into smaller parts. The irrational part is subdivided into a vegetative and appetitive part of the soul. This vegetative or nutritive part is common among all living things including plants, animals, and humans. It is responsible for the growth or nurturing aspect of the individual, thus any organism that is partaking in nourishment must contain a vegetative part of the soul (NE 1102b). Interestingly this description means that a vegetative part of the soul does not just apply to growing plants or born humans, but to seedlings and embryos. Thus, even an unborn child going through embryonic development would have at the very least a vegetative soul. However, this nutritive part is not associated with virtue or human excellence because it is common to all organisms and generally involuntary (NE 1102b.10). Activity of this part is seen in involuntary things such as digestion, growing taller, or having to sleep. Everything is oriented towards the goal of maintaining the individual’s life at the most basic level.

            The appetitive or perceptual part of the soul is the second part of the irrational side, but does contain a certain interaction with reason. Aristotle explains that the appetitive part in good men can follow the leadership of reason, but in bad men opposes and rebels against reason (NE 1102b.20). This rebellion is why the appetitive part of the soul falls under the irrational side despite its positive interactions with reason as well. This part deals with the appetites or desires of individuals for example sex or food. It also deals with perceptual sensations such as touch or smell and, in this way, can be found in higher animals as well (Shields). Additionally, different emotions such as pleasure and anger stem from this part of the soul. This appetitive part is where the struggle for moral virtue can be found.

            The rational side gives rise to the intellectual part of the soul. This is what makes humans unique to all other living things. The intellect is not found within animals or plants and produces reason which governs the mind. For Aristotle, this intellectual capacity is essential to all humans and is what makes humans human (Shields). This intellectual capacity attempts to control our desires and emotions keeping them aligned towards the good. The activity of this part of the soul consists in understanding and contemplation. Aristotle makes another distinction separating the intellectual capacity into the theoretical intellect and the practical intellect (Shields). The theoretical intellect deals with scientific knowledge and understanding things in themselves. It deals with those things which are the highest by nature (NE 1141b). The practical intellect focuses on what is good for man and the ability to discern the things in life which are aimed at man’s proper end (NE 1142b). It can help man recognize what action to take that is good for the individual in each case with regards to the right end. It is no surprise then that intellectual virtues stem from this part of the soul.

            With the different parts of the soul distinguished, we can gain a sense of what things the two major types of virtue that I have already mentioned address. Moral virtue focuses on how to control man’s appetites, emotions, and desires with reason. Some examples of moral virtues include courage, justice, temperance, and generosity. All of these moral virtues are connected in some way to things that humans want or feel. Intellectual virtue deals with different types of knowledge and deliberating the good. Some examples include techne, scientific knowledge, practical wisdom, and theoretical wisdom. Both types of virtue deal with a separate part of the soul, but both require the use of reason to acquire and develop them. This is why only humans can attain such virtues, because they have a rational capacity.

Works Cited

Aristotle. Nicomachean Ethics. Trans. Martin Ostwald. 1st ed. New York: Macmillan, 1962. Print.

Shields, Christopher. "Aristotle's Psychology." The Stanford Encyclopedia of Philosophy. Ed. Edward N. Zalta. Stanford University, Spring 2016. Web. 12 Apr. 2016. <http://plato.stanford.edu/archives/spr2016/entries/aristotle-psychology/>.