Minutes of Aristotle Discussion

(Thanks to: CG)

(1)  In Book X, Aristotle champions the life of study over the more active life of a politician or soldier.  What are the reasons he gives for the superiority of this life?  Do they make sense, or do you think he was just biased because he lived that life?

The life of study is superior because

• it's leisurely--the blessed life is leisurely--working "like a slave" (literally) is undesirable

• it's self-sufficient, whereas a soldier or a politician needs something to go wrong

• it requires external goods far less than other activities do

• it is least vulnerable--no matter what goes wrong, you can still engage in study

• life of study is the most pleasant (we can study a long time and not get tired of it)

• study is the most god-like of activities; the gods engage in study, while they have no need for the moral virtues.

(2)  Considering the moral virtues on Aristotle’s list, think of people who he would admire.  Give an example or two, if you can.  Are there people we regard as paragons of virtue who would not be admired by Aristotle?  Who?

He would admire Warren Buffet for his moderation and civic-mindedness, but would not admire Donald Trump because of his ostentatious life-style.

He would not admire:  Oprah (why not?). 

We admire Mother Teresa-style selfless giving to the poor, but Aristotle would probably find it simply strange.  The virtue of generosity doesn't mean that; it means spending liberally on oneself, friends, fellow citizens, without being excessive and ostentatious.

(3)  How do you think Aristotle would judge Simeon Stylites and the other desert saints?

Aristotle would say that the Simeon Stylites and other desert saints are too extreme and not moderate.  They lack external goods and are not exercising the virtues of character.  They are deliberately making themselves miserable.

On the other hand, Aristotle might be impressed that they do have a purpose or aim and they spend their time in contemplation, which is perhaps just a little like "the life of study".  Aristotle's life of study is focused on unchanging realities of physics, logic, etc., and the saints tried to focus on an eternal god.  We can see some small similarity there.

(4)  Aristotle says animals and children can’t be happy (see Book I, ch. 9 and Book X, ch. 8).  Why does he say this?  Does his reasoning make sense?

Children: Can’t have eudaimonia because they do not have a complete life yet, life experiences, rationality, or activities of study.

Animals: Animals don't live an "active life of reason" filled with Aristotle's virtues, so they don't have eudaimonia. 

Question:  should we really judge animal lives by a human standard?.  Animals have different functions than humans.  It would seem odd to make an account of humans and use this to judge animals. Should we perhaps have different criteria when comparing the lives of humans and animals?

(5)  What careers are wise choices, if you want to achieve eudaimonia?  Specifically discuss:  professional musician, lawyer.

Need to look at the list of Aristotelian virtues, and think about whether there's an opportunity to cultivate them within specific careers.

Musician- One group noted that some musicians help people by holding big fundraisers, etc., but helping people in this way is not an Aristotelian virtue.  We shouldn't confuse generosity in Aristotle's sense with generosity in ours. 

The hours and hours spent on practicing don't seem to involve the Aristotelian virtues (interesting:  discipline is not one of them). 

Aristotle does think that young people should learn appropriate instruments (but not the flute, he says, because it's too exciting!), and that doing so helps us develop virtue.  But becoming a professional musician is another matter.  See here for Aristotle's thoughts about music.

Lawyer- We can exercise more virtues as a lawyer so Aristotle would choose law over music.  The virtue of justice is an especially relevant one.  A worry, though is that lawyers have many opportunities for corruption.