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?

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The Answer is Aristotle argues that "virtue is a kind of mean" by suggesting that each virtue is a balance between two extremes. In other words, each virtue lies between an excess and a deficiency. For example, the virtue of courage lies between the excess of rashness and the deficiency of cowardice. This means that a courageous person will neither recklessly charge into battle nor flee from it out of fear.

Aristotle argues for this idea by observing that in all areas of our lives, we must avoid extremes and find a balance. He believes that the virtuous person will find this balance and act in a way that is neither excessive nor deficient. This idea of the mean applies not only to moral virtues but also to intellectual virtues, such as wisdom and understanding.

This concept of virtue as a mean can be illuminating in that it provides a practical guide for ethical behavior. It encourages individuals to strive for balance and moderation in their actions and emotions. It also emphasizes the importance of self-control and self-awareness in cultivating virtuous character. However, some critics argue that this concept may oversimplify the complexities of moral decision-making and that it may not adequately account for the nuances of specific situations. Nonetheless, Aristotle's idea of virtue as a mean continues to be a significant and influential aspect of his ethical philosophy.

Aristotle: Nicomachean Ethics Aristotle Claims That the Study of Ethics Must Begin by Must