| dc.description.abstract | Aristotle regards eudaimonia, is the highest end of politics and cannot be separated from virtue (arete). Eudaimonia must be permanent and self-sufficient, and on the basis of these characteristics Aristotle begins his inquiry into the ethics of eudaimonia. Every function [ergon] has its defining expression, and that is its virtue or good. The most distinct function of human being is reason, and this reason is expressed in the form of a political community. Therefore, the good can be divided into two parts— social or moral goods and intellectual goods. When a person puts her reason into play it means she puts into play her goodness. If the good we pursuit is not self-sufficent, it is done for another further good and there must be a final good. This final good is eudiamonia (happiness) since when a person achieves happiness she will not seek a further good. Aristotle regards eudiamonia as an activity of soul in accordance with perfect virtue, it is formed via human reason, and reason is divided into two kinds of abilities: moral virtue and rational virtue. Moral virtue controls the unreasonable aspects of human desire. Man’s unreasonable qualities are divided into two aspects: the capacity for vegetative and motional development. These expressed as the capacity for desire and appetite. Moral virtue is concerned with controlling these capacities, and the successful controlling of them makes one a good man. Moral virtue is nothing more than the doctrine of means, and going beyond or falling short of the means is bad. This is the principle of social conduct, and it includes courage, abstinence, generosity, ambition, humility, righteousness, and fairness. Intellectual virtue can, in general, be grouped into two categories: the first is the eternal and unchanging truth of reason, which is philosophical wisdom (nous) and includes scientific and intuitive reason. The second is the intellectual virtue connected to everyday life and handling affairs, or practical wisdom. Practical wisdom (phronesis) if formed from different kinds of abilities such as discernment, prudence, and sympathy, and decisiveness. Besides the moral aspect of eudiamonia there is also non-moral goodness such as friendship, wealth, and family which constitute another aspect of eudiamonai. Therefore, Aristotle’s eudiamonia can be achieved simply through moral practice, but requires interactions with other, as well as the satisfaction of certain external conditions. Hence, eudiamonia is a kind of blessed life.
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