Deck 2: Aristotle

Question 1

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-What is the function of human beings, according to Aristotle, and what is required to perform this function well? How does Aristotle argue for his account of the human function? Is it plausible to claim that human beings have a function? Why or why not?

Answer 1

No Answer

Question 2

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-Aristotle claims that "virtue is a kind of mean." What does he mean by this, and how does he argue for it? Is this an illuminating way of thinking about the virtues?

Answer 2

No Answer

Question 3

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-Explain Aristotle's account of moral responsibility. What is it for an action to be voluntary, on Aristotle's view? When can people be praised and blamed for their actions? Do you find his account plausible?

Answer 3

No Answer

Question 4

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-What role does education play in the good life, according to Aristotle? What sorts of education and training does he think are required if we are to become virtuous?

Question 5

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-What is the aim of human life, according to Aristotle? What does he think is required to achieve this aim? Does thinking about the aim of human life provide a good starting point for ethical discussion? Why or why not?

Question 6

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-What is a virtue, according to Aristotle? How do virtues relate to pleasure, on his view? Do you agree with his claim that the good life essentially involves exercising the virtues?

Question 7

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-What is the best kind of life for a human being, according to Aristotle? What reasons does he give for his view? Do you find this kind of life attractive?

Question 8

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-According to Aristotle, a final end is something:

A) not achievable by action.
B) desirable in itself.
C) desired for the sake of something else..
D) achievable only at the conclusion of a person's life.

Question 9

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-Aristotle states that if we ask what the highest good of human action is:

A) there is no agreement about the answer.
B) most people agree that it is pleasure.
C) nearly everyone agrees that it is happiness.
D) there is no objective answer to this question.

Question 10

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-Aristotle claims that virtue is:

A) necessary and sufficient for a good life.
B) necessary for a good life, but not sufficient for one.
C) sufficient for a good life, but not necessary for one.
D) neither necessary nor sufficient for a good life.

Question 11

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-According to Aristotle, happiness is:

A) a state of mind.
B) a feeling or sensation.
C) a craft.
D) activity of the soul in accordance with virtue.

Question 12

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-In Aristotle's view, the virtues are:

A) acquired through habit.
B) acquired through philosophical reflection.
C) a gift from the gods.
D) innate.

Question 13

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-Aristotle describes each virtue as:

A) a maximum.
B) a minimum.
C) a mean.
D) an extreme.

Question 14

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-Aristotle divides the virtues into:

A) natural virtues and artificial virtues.
B) moral virtues and intellectual virtues.
C) positive virtues and negative virtues.
D) human virtues and divine virtues.

Question 15

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-According to Aristotle, an action is involuntary if:

A) it is performed out of ignorance.
B) it is done out of compulsion.
C) either a or b.
D) neither a nor b.

Question 16

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-Aristotle claims that justice is

A) giving equal persons equal shares.
B) the will of the stronger.
C) giving to each according to need.
D) giving to each according to ability.

Question 17

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-According to Aristotle, self-mastery is:

A) desire harmonizing with reason.
B) desire ruling reason.
C) reason ruling desire.
D) reason and desire ruling appetite.

Question 18

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-In Aristotle's terminology, incontinence is when:

A) one does not know that one's actions are wrong.
B) one knows that one's actions are wrong, but does them anyway.
C) one knows that one's feelings are inappropriate, and does not act on them.
D) one does the right action, but for the wrong reason.

Question 19

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-According to Aristotle, the best kind of life is essentially one of:

A) political activity.
B) maximal pleasure.
C) close friendship.
D) contemplation.

Question 20

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-The final good is:

A) that for the sake of which we seek everything else.
B) that which is preferred to everything else.
C) that which requires nothing else.
D) all of the above.

Question 21

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-Aristotle claims that the chief or highest good of human life must be something that is desirable in itself and never pursued for the sake of something else.

Question 22

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-Aristotle characterizes virtue as a state of character disposing one to choose the mean between extremes.

Question 23

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-Aristotle claims that the best sort of life is an active life of politics.

Question 24

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-According to Aristotle, the function of human life is rational activity.

Question 25

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-Aristotle claims that the virtues are innate.

Question 26

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-According to Aristotle, to be virtuous is for the rational part of one's soul to govern over the non-rational part.

Question 27

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-Aristotle argues that we are morally responsible for whether we are virtuous or vicious.

Question 28

Aristotle: Nicomachean Ethics
Aristotle claims that the study of ethics must begin by identifying the chief good for human beings, the end that all of us by nature seek. For Aristotle, this good is happiness. Many people disagree about exactly what happiness involves. Aristotle attempts to give a more precise account of happiness by determining the function of human beings. Just as a good flute player is one who plays the flute well, a good person will be one who fulfills the function of human beings. Aristotle argues that because humans are distinct from other animals insofar as they are rational, the function of human beings must be rational activity. Happiness, then, consists of excellent rational activity over the course of a complete life.
Attaining this sort of happiness requires certain virtues, states of character that involve firmly established dispositions to act, think, and feel in certain ways. Although we cannot precisely specify the nature of each virtue, each consists of a "mean" between extremes-in all areas of our lives, we must avoid excess and deficiency. The virtue of courage, for example, consists of a disposition to neither flee from every battle nor to rashly pursue the enemy at all costs. Aristotle divides the virtues into two classes: moral virtues and intellectual virtues. Whereas the intellectual virtues are acquired by learning and involve the rational part of the soul, the moral virtues come about as a result of habit, and govern our emotions and appetites. Because we can become virtuous only by performing virtuous acts, moral education is of upmost importance on Aristotle's view.
Aristotle spends most of the book discussing the nature of particular virtues, and their role in the good life. In the end he concludes that although any life of virtue is valuable, the best kind of life is one of rational contemplation. Setting up a society in which people can attain this sort of life is therefore of the utmost importance, and is the goal of politics.
-According to Aristotle, happiness is an activity, not a state.