Summary Of Nicomachean Ethics Book 2

Nicomachean Ethics Book II: A Summary and Analysis

Aristotle's Nicomachean Ethics, Book II, delves into the heart of virtue ethics, exploring the nature of virtue itself and its acquisition. Unlike many modern ethical systems that focus on duty or consequences, Aristotle centers his philosophy on the development of eudaimonia, often translated as flourishing or living well. This flourishing, he argues, is achieved through the cultivation of virtuous character traits. Book II provides the foundational groundwork for understanding how these virtues are developed and what they entail.

The Nature of Virtue: A Mean Between Extremes

Central to Book II is the concept of the golden mean. Aristotle argues that virtues are not extremes, but rather mean states between two vices—one of excess and one of deficiency. This isn't a simple arithmetic mean, however; it's a mean relative to the individual and the specific circumstances. What constitutes the virtuous mean will vary depending on the person and the situation.

Examples of Virtues and Their Corresponding Vices

Aristotle provides numerous examples to illustrate this principle. Consider courage:

• Excess: Recklessness or rashness. The reckless individual throws caution to the wind, acting impulsively without considering the consequences.
• Deficiency: Cowardice. The cowardly individual avoids risk entirely, even when facing a justifiable cause.
• Mean (Virtue): Courage. The courageous person faces danger appropriately, balancing fear with a sense of duty and responsibility.

Similarly, other virtues are defined by their position between two extremes:

• Generosity: The mean between extravagance (excess) and stinginess (deficiency).
• Pride (Magnificence): The mean between vanity (excess) and humility (deficiency). Note that Aristotle's "pride" is not hubris, but a virtuous sense of self-worth.
• Good Temper: The mean between irascibility (excess) and apathy (deficiency).
• Friendliness: The mean between flattery (excess) and quarrelsomeness (deficiency).
• Truthfulness: The mean between boastfulness (excess) and self-deprecation (deficiency).
• Wit: The mean between buffoonery (excess) and boorishness (deficiency).

This list is not exhaustive, but it highlights the pervasive application of the golden mean principle throughout Aristotle's ethical system. He emphasizes the difficulty of finding this mean, arguing that it requires practical wisdom (phronesis) – the ability to discern the appropriate course of action in specific situations.

The Acquisition and Development of Virtue: Habit and Practice

Aristotle firmly believes that virtue is not innate; it's not something we're born with. Instead, it's acquired through habit and practice. He uses the analogy of learning a skill like playing the lyre. We don't become skilled lyre players overnight; it takes repeated practice and correction to develop the necessary skills. Similarly, virtue is cultivated through repeated virtuous actions.

The Role of Habit in Shaping Character

By consistently acting in virtuous ways, we develop virtuous dispositions. These dispositions, in turn, become ingrained habits, shaping our character. This process is not passive; it requires conscious effort and self-discipline. We must actively choose to act virtuously, even when it's difficult.

The Importance of Education and Role Models

Aristotle also emphasizes the role of education and role models in the development of virtue. Learning from virtuous individuals, observing their actions, and emulating their behavior can significantly influence our own moral development. Education isn't merely about acquiring knowledge; it's about cultivating good habits and shaping character.

Pleasure and Pain as Indicators of Moral Progress

Aristotle acknowledges the role of pleasure and pain in moral development. He argues that virtuous actions, when performed habitually, become pleasurable, while vicious actions become painful. This is not to say that virtuous acts are always enjoyable in the moment; rather, the long-term consequence of virtuous living is a state of enduring pleasure and fulfillment. Conversely, a life of vice ultimately leads to pain and unhappiness.

The Importance of Self-Discipline

This connection between pleasure and pain underscores the importance of self-discipline. We often find it easier to succumb to immediate pleasures, even if they lead to long-term pain. Self-discipline is the ability to resist these immediate temptations and to cultivate virtuous habits that promote lasting well-being.

The Relationship Between Virtue and Happiness (Eudaimonia)

Book II constantly returns to the ultimate goal of ethics: eudaimonia. Aristotle posits that virtue is not simply a means to an end; it is the end. A virtuous life is a happy life. This is not a hedonistic pursuit of pleasure, but a life of flourishing achieved through the development of virtuous character and the consistent practice of virtuous actions. By cultivating virtues, we cultivate our potential for happiness and fulfillment.

The Role of External Goods

While virtue is the most important factor in achieving eudaimonia, Aristotle also recognizes the role of external goods. These include things like health, wealth, and good fortune. While not sufficient for happiness on their own, they contribute to a life of flourishing. A virtuous person, faced with adversity, will demonstrate greater resilience and capacity for happiness compared to a vicious person in similar circumstances. However, external goods are ultimately secondary to the cultivation of virtue.

Challenges and Criticisms of Aristotle's Virtue Ethics

While influential, Aristotle's virtue ethics faces some criticisms:

• The Problem of Incommensurability: Critics argue that determining the mean between extremes can be subjective and difficult to apply consistently across different situations. There's no easy formula for determining the precise midpoint.
• The Issue of Conflicting Virtues: What happens when two virtues conflict? For example, how does one balance honesty with compassion in a difficult situation? Aristotle's framework doesn't always provide clear guidance in such cases.
• The Problem of Cultural Relativism: The mean is relative to the individual and circumstances, opening the system to accusations of cultural relativism. What might be considered virtuous in one culture might be considered vicious in another.

Despite these challenges, Aristotle's Nicomachean Ethics, Book II, remains a cornerstone of ethical thought. Its emphasis on character development, the importance of habit, and the pursuit of eudaimonia continue to resonate with contemporary ethical discussions. The golden mean provides a powerful framework for thinking about moral decision-making, even if its application remains a complex and ongoing challenge. The book lays the crucial groundwork for understanding the nature of virtue, its acquisition, and its essential role in achieving a fulfilling and meaningful life. Further exploration of the subsequent books in the Nicomachean Ethics provides a deeper and more nuanced understanding of Aristotle's comprehensive ethical system. The lasting influence of Book II lies not only in its detailed exploration of specific virtues but also in its overarching message about the importance of cultivating a virtuous character as the path to a flourishing life. The ongoing relevance of these ideas underscores the enduring power of Aristotle's ethical framework.