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Ancient Greek and Roman · c. 340 BCE

Aristotelianism

Overview

Start from what you can observe. Use logic. Happiness, eudaimonia, is the activity of fulfilling what a human being is for.

Aristotle starts from what can be observed and then asks what a thing is for. A knife is not understood until you know the cut. A living thing is not understood until you know the activity that completes it. Happiness, eudaimonia, is not a mood added at the end. It is the activity of a human life doing what a human life is for, and doing it well.

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He sorts causes so an explanation has to say more than “it happened.” What is it made of, what shape does it have, what set it moving, and what is it for? Leave one out and the account is thin. The same habit runs through his logic: a conclusion has to follow from what was actually granted, not from a louder restatement.

In ethics the virtue is a mean, and the mean is not a shrug toward the middle. Courage is not the average of cowardice and rashness by a ruler. It is the right act, at the right time, for the right reason, as a practiced person would see it. The practice is the point. A definition you never live is not yet the virtue.

Where it answers

Key terms

Substance
An individual thing that exists in its own right, such as this horse or this person.
Four causes
Four ways to explain a thing: what it is made of, its form, what made it, and what it is for.
Virtue as a mean
A good trait sits between two vices, as courage sits between cowardice and rashness.
Eudaimonia
Flourishing: a whole life lived well, in activity that expresses virtue.
Syllogism
A two-premise argument whose conclusion follows from its form alone.

In their words

“All men by nature desire to know.”
Aristotle, Metaphysics, book 1, trans. W. D. Ross

Further reading

  • Nicomachean Ethics · Aristotle
  • Metaphysics · Aristotle
  • Politics · Aristotle
  • Organon · Aristotle

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