Aristotle S Concept On Virtue Research Essay
Aristotle S Concept On Virtue Essay, Research Paper( Friendship ) is some kind of excellence or virtuousness, and it is, furthermore, most indispensable for life ( Aristotle, 214 ) .In his authorship, Aristotle claims that without friendly relationship it is simply impossible for one to populate a complete and virtuous life. In this paper I will compare the virtuousnesss of the good individual to those of the bad individual.
I will besides explicate the difference between the three sorts of friendly relationships and how what sort of friendly relationship one has depends on the sort of virtuousnesss you have. Finally I will try to explicate self-love, because in order for us to be good friends and to hold good friends Aristotle says that we must foremost be good friends with ourselves. I will turn out to you that it is so impossible to populate a happy life without a good friendly relationship.In order to understand friendly relationship, one must foremost understand the virtuousness of oneself.
Aristotle puts virtuousness in a hierarchal signifier get downing from the top and working down, the hierarchy is as follows:1. Super virtuous ( Megalospsychia )2. Virtuous3. Strong-minded4. Weak-willed5. Bad6. BrutishAt the top of the hierarchy is the ace virtuous individual or the Megalospsychia. This individual is at the top of the hierarchy because his practical ground is much stronger than his desire.
His psyche s desire and his practical ground are non in struggle. The center of the hierarchy, the strong-minded and weak-willed psyches, is the country in which one s psyche lives in changeless struggle between desire and ground. The ground in the strong-minded individual will normally win over the desire. Whereas in the weak-willed psyche, the desire of the psyche will get the better of the psyche s ground. As you get farther down the hierarchy, past the weak-willed the appetency for desire becomes much stronger than the practical ground. In other words, about everything one does is done for the exclusive intent of selfish pleasance.In order for a adult male to obtain a good friendly relationship, he must be at least virtuous on the hierarchy of virtuousness.
For if his desire is greater than his practical ground, he finds himself in relationships that are based strictly on pleasance and 1s own personal benefits.The following subject that I will discourse is the three types of friendly relationships. Aristotle claims that these three types are: utile friendly relationships, pleasance friendly relationships, and good friendly relationships. Useful friendly relationships and pleasance friendly relationships both depend non on a friends love for the other, but on what he additions out of being his friend.
Unlike utile and pleasure friendly relationships, good friendly relationships are based on one s love for their friend.Useful friendly relationships are most normally found among old people. It is within this age group that one pursues a friendly relationship from which he will be benefited. These relationships are ephemeral. For, one time this individual feels his friend is no longer a benefithe will recognize the relationship is no longer good to him.Unlike utile friendly relationships, pleasance friendly relationships are normally found among immature people.
This is because immature people s lives are guided by emotion and most frequently they live consequently to what brings them instant pleasance. Likewise, these relationships are besides short lived, because the friend does non convey this individual pleasance any longer.The good friendly relationship is a perfect friendly relationship that forms between two people who are likewise in virtuousness. Aristotle says that those whom have good friendly relationships are true to their friend and their attitudes are determined non by incidental considerations, but by the existent goodness of one s friend. Hence this relationship will last for a long clip or for every bit long as their goodness or virtuousness stopping points.He besides says that in order to acquire virtuous or remain virtuous for that affair, one must hold a friend of the same virtuousnesss. What this does is give the individual a opportunity to see what they look like from the outside looking in.
We are better able to detect our neighbours than ourselves, and their actions better than our ain. I contemplated this stating a long clip because I didn t understand how seeing person else was really assisting me become a better individual. My doctrine has ever been, see yourself so learn from your errors and don Ts make them once more. I agree with Aristotle in the fact that he thinks that we can larn from detecting others actions, nevertheless I disagree that we learn more than we do when contemplating our ain determinations.The last but likely the most of import facet of friendly relationship, is self-love. Aristotle s thought of amour propre is that in order for one to hold a good friendly relationship with person else, he must foremost love himself.
This poses something of a job. Should the individual love himself more than he loves others? One might inquire, wouldn T that be kind of selfish or narcissistic?Aristotle so explains that an egotist has two signifiers, the baronial egotist, otherwise known as the exalted, and the selfish egotist. The difference between these two are that the baronial one thinks that he deserves great things and he genuinely does, while the selfish one thinks he deserves more than what he truly does. Therefore, it can be said that it is good for a good adult male to be a self-lover, for by making baronial things, he is non merely profiting himself, but besides his fellow adult male.
But a selfish adult male should non love himself, for it will merely harm himself and his neighbours.Aristotle provinces, We may reason that a friend is something desirable. But what is desirable for a happy adult male he must hold or else he will be lacking in that regard ( and accordingly, non supremely happy ) ( Aristotle, 267 ) . Here he says that friends are a portion of our ain ego and that even if everything else in one s life is absolutely virtuous, but he does non hold a good friend, so it is impossible for him to be genuinely happy.342