Nobles Man Happiness in Aristotles Nicomachean Ethics - Term Paper Example

Task: The noble man's happiness does not fall easily away and, once diminished, does not easily return Introduction Book one, chapter ten of Aristotle’s Nicomachean ethics points out that a noble’s man happiness does not fall easily. However, when it falls reaching the point of recovery remains a nightmare, as it does not easily return. Aristotle bases his argument in two main premises. First, he believes in the power of happiness found in people as inevitable. The noble happiness in a balance of many forces has the capacity to withstand pressure from many people hence not falling easily. The happiness, however, is subject to fall. This makes the second premise of the argument where Aristotle proclaims that, in the event that the noble happiness disappears, the recovery is a challenge. Happiness, therefore, is a strong virtue that needs consistent and careful observation to limit change to extreme conditions. The authority of academic minds reveals various dilutions that attempt to shift the point of judgment from happiness to experimental proof. In this light, the paper will attempt to examine, these objections to come up with a more preferable conclusion that misjudging Aristotle. Objectors to the premises Happiness is an activity of the soul that varies from person to person depending on a range of factors. This includes personality and surrounding environment (Ross and Lesley 56). It, however, is not clear whether happiness arises because of training or divine intervention. In addition, the element is not easy to predict linking it to either learning or habituation. Detractors can take advantage of this argument to contradict Aristotle’s first premise. In this regards, the essay assembles a series of surface interjectors that subject happiness to destiny rather than a transit mobile element. The Earl of Shaftesbury was a supporter of constitutional monarchy who has non-ending support for the human nature. According to him, Humans are essentially good with limited problems regarding life. He regards moral virtues to be innate and natural with no link to religious doctrines. This is an objection to Aristotle’s Perception of humans. The antique objection furthermore focuses on the potential of goodness relating happiness to other life elements. This contradiction causes a shift in understanding for the Aristotle’s pessimistic life in the study for happiness. Replies to objections The retrospective objections render interest of independence and strength to Aristotle’s second premise. A mature man is responsible for the judgments he makes. Furthermore, he is liable to the various convictions that come because of his actions. This makes the pursuit of progress and peace affect the natural peace that people enjoy. From this perspective, the argument by Aristotle holds no water as people must use the environment to succeed in the setbacks. The life trials and errors furthermore abstract contemporary happiness to resistance of the future. The detractors, therefore, disqualify the veto claims by Aristotle who seems to be suppressed by sadism and spewing thirst for reasoning. This is withstanding the various pre-existing conditions for noble actions by men that guide their rational judgment. Buddha, for example, argues that happiness succeeds an extremely harsh asceticism, which attracted by sensual pleasure. This makes happiness a meditative life and not a virtue (Ross and Lesley 77). Therefore, according to the detractors, happiness is a usually found virtue that does not have boundaries. Theoretical observations Notably, there is no amount of force, which can control a man. It, therefore, is wrong for Aristotle’s detractors to substitute cooperation with authoritarianism in their argument. Whether acquired by habituation or learning, happiness comes with divine providence. It, therefore, must be based on set criteria of resonance. This makes life a non-chance event that entrust efficient definition of happiness to prosperity and misfortunes. From this perspective, happiness presents hopes of a better life; however, the friary nature makes a unidirectional endowment that does not revive easily. Therefore, it is a central player in the life of humans, which relies on input from other instruments (Ross and Lesley 89). The Confucian virtues, for instance, plays a significant role in enriching the physical and mental stability of genuinely happy people. The ultimate aim of human existence comes into perspective at this instance to prove Aristotle’s argument. Normally, humanity should aim at finding desirable and ultimately sufficient happiness. It is this regards that people desire for money and wealth as they believe in resultant happiness. The subjective mind portrays happiness to complete a sufficient good implied in the functioning realities of life. The gratifications in the sequence of life preach the doctrine of happiness to attainment of some set standards. Arguably, it is the constituents of happiness, which offers greater unity to life. Virtuous expressions of happiness shape human actions, leading to fine and noble upbringing. The unaffected pain or pleasure creates a delight in people that result in fine tuned happiness. The state forms the focal point for other actions portrayed through behavior of people. The notable changes represented by passion and inclination if shifted control courage and temperance to handling various activities in the normal life. This makes happiness a subject of enjoyment while in stable conditions. According to Aristotle, Happiness falls in the taxonomy or moral virtues guided by traits such as passion and external good. Same to pleasurable sensations that can disappear, happiness has potential of blowing out to be replaced by acorn virtues. The flourishing human life depicts in life development from youth to adulthood. Children represent appropriate excellence in happiness; however, in case of betrayal, this virtue disappears. Notably, as children advance to adulthood, the sensational happiness disappears throughout their life. Aristotle perceive happiness as a process that encompass realization of several objectives. It includes finding friends, knowledge, wealth and health that perfect human life (Ross and Lesley 65). A process of choice and priorities may lead to immediate pleasure or a tempting future. The many sacrifices in the difficult situations, is critical for instant gratification, which can cause the disappearance of happiness (Ross and Lesley 68). The overwhelming prospect obscures past events that make recovery of happiness a difficult activity. Notably, loss of happiness has various consequences that may cause ultimate loss of conscience. In as much as disposition has a recovery through training and counseling, it is difficult to recover happiness. Significance of the argument The rational potential proposed by Aristotle plays a significant role in deep fulfillment of happiness. It helps in examining and delineating various attributes of happiness that form the comprehensive life span. Notably, the intellectual contemplation stamped in the understanding for happiness opens the way for further studies. In the contemporary world, psychological and physiological studies have applied Aristotle view of happiness to cultivate practical stability (Ross and Lesley 102). This is mostly applicable in sensitive areas of governments and institutions or moral understanding. The critical question, however, is the level of perfection of Aristotle discovery that has faced several criticisms. The realm of nature bases argument of virtues that appear to be in everybody. This reduces the likelihood of inclining life towards stable and paralyzing nature of man. The immense distinction of social position, honor and respect by Aristotle presentation makes happiness a fragile but wonderful phenomenon. Destiny cannot be desired or avoided; it is a variant course of human life that facilitates future existence. The same view is worthwhile to Aristotle who sees happiness as a changing phenomenon. The groundbreaking premise of this argument fulfils various arguments in the dynamic instruments of life. Aristotle notes the various virtues separating life personalities to explain developing misunderstandings. However, he also takes into cognizance the ability of people to control happiness and explore more from the virtue. Aristotle uses the voluntary force of ignorance and deliberation of choice to create an understanding of happiness, which is an important virtue in voluntary actions. The argument, therefore, provides a landscape for understanding the various events in life that prove disappointing. Work Cited Ross, David, and Lesley Brown. The Nicomachean ethics. Oxford: Oxford University Press, 2009. Print. Read More