Justina's Writing Corner

In the first book of the Nicomachean Ethics, Aristotle lays an important groundwork for comprehending the ultimate aim of human existence: happiness. He contends that politics as a discipline primarily focuses on structuring and directing human life toward a unified objective. Aristotle identifies this ultimate end–happiness (eudaimonia)–as the ultimate objective of all human endeavors. He delves into the essence of happiness and its significance as the supreme good with exploration of politics and ethics.

Aristotle starts his Nicomachean Ethics by differentiating politics from philosophy and the natural sciences. He argues that political science lacks the exactness of natural sciences because it addresses the goods of human life that are intrinsically variable and context-dependent. Unlike natural phenomena governed by universal laws, the goods of life are subject to change and are not universally “good” in every situation. For example, while health or wealth might generally be sought after, their value can shift based on the circumstances. This variability prevents politics from attaining the level of certainty found in disciplines like physics.

Aristotle also highlights the significance of experience and maturity in the study of politics. He believes that grasping what is truly good necessitates practical wisdom that can only be acquired through age and experience. Without this foundation, the subtleties of defining a good life or a well-ordered society remain difficult for us to comprehend. These constraints render politics as an inherently imprecise discipline that depends on judgment and practical reasoning rather than exact, scientific knowledge.

For Aristotle, happiness distinguishes it from all other goods. For example, Money. Money serves as a means to acquire material comforts, and health contributes to physical well-being, but happiness stands as an end in itself. We pursue money not because of money itself, but to spend it. It is not money that makes us happy, it is not the good that makes us happy. It is the driving force behind every choice and action.

For Aristotle, the intrinsic nature of happiness separates it from other goods. Money, for example, is merely a tool to secure material comforts, and health serves as a means to achieve physical well-being. In contrast, happiness is pursued as an end in itself. It underpins every decision and action, making it the highest and most essential goal of human existence.

However, this scenario raises a compelling challenge to Aristotle’s assertion that happiness is the ultimate goal of all human actions. While Aristotle argues that everything we do is ultimately directed toward achieving happiness, either for ourselves or as a reflection of our moral virtues.

This perspective raises an important question: is happiness truly the sole pursuit of human life? I would argue that it is not. Consider the following scenario: you are deeply in love with someone, whom we’ll call A. However, A loves another person, B, and this affection is mutual. Despite your strong desire to be with A, you understand that no matter what you do, A will not reciprocate your feelings. Furthermore, if you were to intervene and disrupt A’s relationship with B, A might suffer by being with you rather than with their true love.

Now, as a morally upright person, you decide to let A and B remain together, even if it means stepping away from the relationship yourself. Are you happy in this situation? No, you are not. However, A—the person you love—is happy. In this scenario, your actions are not driven by a pursuit of your own happiness but by a commitment to ensuring the happiness of someone else.

This illustrates a significant point: sometimes, we do not chase happiness for ourselves. Instead, we sacrifice our own happiness to enable others to achieve it. This act of selflessness challenges Aristotle’s assertion that all human actions ultimately aim at personal happiness. It suggests that human motivations can extend beyond self-centered fulfillment, encompassing acts of love, compassion, and sacrifice that prioritize the well-being of others over our own.

And if we are what Aristotle assumes us to be, then humans are no different from animals who only know to satisfy themselves and not control their wants.
In this example, the pursuit of the “good” is not tied to individual happiness but to the moral value of contributing to someone else’s happiness.