so far as the nature of the subject admits; it is evidently equally foolish. Nicomachean Ethics, by Aristotle, written 350.C.E, translated. But while in the body we see that which moves astray, in the soul we do not. And one might ask the question, what in the world they mean by 'a thing itself is (as is the case) in 'man himself' and in a particular man the account of man is one and the same. Division of the faculties, and resultant division of virtue into intellectual and moral. Political justice and analogous kinds of justice. 4, let us resume our inquiry and state, in view of the fact that all knowledge and every pursuit aims at some good, what it is that we say political science aims at and what is the highest of all goods achievable by action. If activities are, as we said, what gives life its character, no happy man can become miserable; for he will never do the acts that are hateful and mean. Happiness in the highest sense is the contemplative life.
Nicomachean Ethics is a philosophical inquiry into the nature of the good life for a human being. Aristotle begins the work by positing that there exists. Commentary: Quite a few comments have been posted about Nicomachean Ethics. Download: A text-only version is available for download.
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The chief intellectual virtues. And if this is the case, the happy man can never become miserable; though he will not reach blessedness, if he meet with fortunes like those of Priam. Good temper, irascibility, inirascibility. The attribute in question, then, will belong to the happy man, and he will be happy throughout his life; for always, or by preference to everything else, he will be engaged in virtuous action and contemplation, and he will bear the chances of life most. Discussion of the view that pleasure is not a good. The nature of true self-love. Ready wit, buffoonery, boorishness. For the former think it is some plain and obvious thing, like pleasure, wealth, or honour; they differ, however, from one another- and often even the same man identifies it with different things, with health when he is ill, with wealth when he is poor;. But it is evident that not even these are ends; yet many arguments have been thrown away in support of them. For, while we must begin with what is known, things are objects of knowledge in two senses- some to us, some without qualification.