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Aristotle claims that we must be moral (virtuous) if we wish to be happy. He argues forthis claim by first exploring the concept of human happiness and what is needed to achieveit. He then argues that virtue is a necessary condition for this happiness. I shall discussAristotle's argument in four steps. First, I shall give Aristotle's account of human life and
happiness. Second, I shall give his argument for virtue's place in the happy human life,including an explanation of the 'doctrine of the mean' and 'reason's role.' Third, I shallgive and example of how the doctrine of the mean leads us to practice virtue. Finally, Ishall discuss a problem for Aristotle's account of virtue.In Nichomachean Ethics, Aristotle attempts to explain what he believes is theultimate goal of all human beings, eudaimonia, meaning "human happiness". The goodlife, he explains, is what all humans strive for in hopes that we might someday achieve it. A good example, I believe, would be contemporary Christian Artist, Michael W. Smith. His purposive activity is spreading the gospel, his method is through music. For him,being able to share his faith with literally thousands of listeners has brought him enormoussuccess. This success has allowed him to live a comfortable life and given him a sense ofachievement. However, it is the contentment and joy of spreading God's word that hasbrought about the balance and discipline in his life to fight the desires and impulses that,according to Aristotle, we are born with. Therefore it is mans challenge of maintaining thefragile equilibrium, or mean, between excess and deficiency, if he is to obtain that everelusive goal of human happiness. So in our pursuit of happiness, we must avoid thoseexcesses and deficiencies, for they equally destroy. Therefore, we are in a constant battleas we strive to be virtuous throughout our lives. The traits and qualities that we display, make up our character. According toAristotle, by "following a course of action in accordance with reason, we will developvirtue." Aristotle argues that virtue comes in two forms, "intellectual and moral". Onetaught, the other needing to be used and exercised in order to be obtained. However, it isnecessary to find it's mean, for excess and deficiency can have the same effect. Aristotlegoes on to explain that virtue is a form of moderation; that necessary, perfect balance ofmoral virtue. The doctrine of the mean simply argues that with moral virtue, it isimperative to avoid too much or too little, for both can destroy. Finding that perfect meanwill surely preserve. This applies directly to moral goodness. Now that I have explainedthe importance of the doctrine of the mean, I shall examine how reason and the doctrine ofthe mean would lead us to act on a particular virtue.Virtue is accomplished through reason or motive, and must be habituated in orderto develop a pattern of behavior that portrays moral virtue. This, when accomplished, aidsin human happiness. Our longing to live a morally good life still hinges on ones ability tofind and maintained that perfect mean when it comes to applying moral virtue in life. Thisidea could be rolled over to the daily life of the average college student and their workethic. Studying demands discipline. Discipline is a virtue that students frequently miss themark or mean. Excess and deficiency at the end and beginning of each semester issufficient proof. If only students could learn to achieve that perfect balance, that meanstudy time, then quite possibly some measure of human happiness might be achieved. Until then procrastination, followed by cramming will only destroy their effort of acquiringa quality education. Therefore Aristotle's blueprint for human bliss, moral and intellectualvirtue, are key components for achieving balance in our life. Without them, we may neverreach our full potential.According to Aristotle, we learn to be virtuous by repeating moral actions. It issomething that we are not born with, it is something that we must work towards. Hegives the example of the carpenter. He is not born a skilled craftsman, it is something thathe must acquire through repeated actions or practice. The same with the musician, it mustbecome habitual. Practice makes perfect. I believe that many known virtues do notsimply fall into a certain category as Aristotle explains. For instance, bravery. We allwould like to think that we would react bravely in a grave situation, but in actuality, howoften do we find ourselves in that situation that would require brave actions. So thisvirtue, bravery, would almost be impossible to practice, let alone exercise, in order tobecome efficient at it. Many other virtues fall in this category, as in bravery, which leadsme to believe why so many humans react incorrectly from time to time in circumstancesconfronting them from day to day. We either fly off the handle, or simply act like a bumpon a log. When, if we would simply employ reason to the situation, a proper reactionmight just present itself.My criticism about Aristotle's argument is that all moral virtues cannot beexercised on a daily basis, like jogging or walking. Some virtues we might hardly everuse, so when the time does come to possibly use a virtue, we might mot know or choosethe proper course of action to follow. We might not use reason to respond. However if Iever had to debate moral and intellectual virtues with Aristotle, I'm sure he would stick tohis original argument that a virtuous person is a happy person and that these people whoemploy reason develop virtue. However, this argument does not hold true to people whoare not trying to be virtuous and simply live in a day to day existence, with no hope ofimprovement in their quality of life. What reason do they have to be virtuous and whoscale of standard, of right should they try to live up to? Should it be mine, yours,Aristotle's, or God's? That is the question I'd like Aristotle to tackle. Please note that this sample paper on Aristotle is for your review only. 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