The Ethics of Aristotle - Penn State Hazleton

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The Ethics of Aristotleof some other kind, or whether it comes in the way of divinedispensation, or even in the way of chance.Now to be sure, if anything else is a gift of the Gods tomen, it is probable that Happiness is a gift of theirs too, andspecially because of all human goods it is the highest. Butthis, it may be, is a question belonging more properly to aninvestigation different from ours: and it is quite clear, thaton the supposition of its not being sent from the Gods direct,but coming to us by reason of virtue and learning of acertain kind, or discipline, it is yet one of the most Godlikethings; because the prize and End of virtue is manifestly somewhatmost excellent, nay divine and blessed.It will also on this supposition be widely participated, forit may through learning and diligence of a certain kind existin all who have not been maimed for virtue.And if it is better we should be happy thus than as a resultof chance, this is in itself an argument that the case is so;because those things which are in the way of nature, and inlike manner of art, and of every cause, and specially the bestcause, are by nature in the best way possible: to leave themto chance what is greatest and most noble would be verymuch out of harmony with all these facts.The question may be determined also by a reference toour definition of Happiness, that it is a working of the soulin the way of excellence or virtue of a certain kind: and ofthe other goods, some we must have to begin with, and thosewhich are co-operative and useful are given by nature as instruments.These considerations will harmonise also with what we saidat the commencement: for we assumed the End of [GreekText: poletikae] to be most excellent: now this bestows mostcare on making the members of the community of a certaincharacter; good that is and apt to do what is honourable.With good reason then neither ox nor horse nor any otherbrute animal do we call happy, for none of them can partakein such working: and for this same reason a child is not happyeither, because by reason of his tender age he cannot yet performsuch actions: if the term is applied, it is by way of anticipation.For to constitute Happiness, there must be, as we havesaid, complete virtue and a complete life: for many changesand chances of all kinds arise during a life, and he who is34
The Ethics of Aristotlemost prosperous may become involved in great misfortunesin his old age, as in the heroic poems the tale is told of Priam:but the man who has experienced such fortune and died inwretchedness, no man calls happy.Are we then to call no man happy while he lives, and, asSolon would have us, look to the end? And again, if we areto maintain this position, is a man then happy when he isdead? or is not this a complete absurdity, specially in us whosay Happiness is a working of a certain kind?If on the other hand we do not assert that the dead man ishappy, and Solon does not mean this, but only that one wouldthen be safe in pronouncing a man happy, as being thenceforwardout of the reach of evils and misfortunes, this tooadmits of some dispute, since it is thought that the dead hassomewhat both of good and evil (if, as we must allow, a manmay have when alive but not aware of the circumstances), ashonour and dishonour, and good and bad fortune of childrenand descendants generally.Nor is this view again without its difficulties: for, after aman 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 accordantto their merits, others again quite the contrary: it isplain too that the descendants may at different intervals orgrades stand in all manner of relations to the ancestors. Absurdindeed would be the position that even the dead man isto change about with them and become at one time happyand at another miserable. Absurd however it is on the otherhand that the affairs of the descendants should in no degreeand during no time affect the ancestors.But we must revert to the point first raised, since the presentquestion will be easily determined from that.If then we are to look to the end and then pronounce theman blessed, not as being so but as having been so at someprevious time, surely it is absurd that when he _is_ happythe truth is not to be asserted of him, because we are unwillingto pronounce the living happy by reason of their liabilityto changes, and because, whereas we have conceived of happinessas something stable and no way easily changeable, thefact is that good and bad fortune are constantly circling aboutthe same people: for it is quite plain, that if we are to dependupon the fortunes of men, we shall often have to call the35
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The Ethics of Aristotle - Penn State Hazleton

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