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Aristotle (384–322 B.C.)

Nicomachean Ethics: Books I to IV

Metaphysics: Books Theta to Nu

Nicomachean Ethics: Books I to IV, page 2

page 1 of 2

Scholars do not agree on where the name for the Nicomachean Ethics comes from. Both Aristotle’s father and his son were named Nicomachus, so it is possible that the book is dedicated to either one. Other scholars suggest that Aristotle’s son may have edited the book after Aristotle died, so that the title “Nicomachean” may refer to this particular edition of Aristotle’s ethical works.


Happiness is the highest good and the end at which all our activities ultimately aim. All our activities aim at some end, though most of these ends are means toward other ends. For example, we go grocery shopping to buy food, but buying food is itself a means toward the end of eating well and thriftily. Eating well and thriftily is also not an end in itself but a means to other ends. Only happiness is an end in itself, so it is the ultimate end at which all our activities aim. As such, it is the supreme good. The difficulty is that people don’t agree on what makes for a happy or good life, so the purpose of the Ethics is to find an answer to this question. By its nature, the investigation is imprecise because there are so many variables involved when considering a person’s life as a whole.

Aristotle defines the supreme good as an activity of the rational soul in accordance with virtue. Virtue for the Greeks is equivalent to excellence. A man has virtue as a flautist, for instance, if he plays the flute well, since playing the flute is the distinctive activity of a flautist. A virtuous person is someone who performs the distinctive activity of being human well. Rationality is our distinctive activity, that is, the activity that distinguishes us from plants and animals. All living things have a nutritive soul, which governs growth and nutrition. Humans and animals are distinct from plants in having a sensitive soul, which governs locomotion and instinct. Humans are distinct above all for having also a rational soul, which governs thought. Since our rationality is our distinctive activity, its exercise is the supreme good.

Aristotle defines moral virtue as a disposition to behave in the right manner and as a mean between extremes of deficiency and excess, which are vices. We learn moral virtue primarily through habit and practice rather than through reasoning and instruction. Virtue is a matter of having the appropriate attitude toward pain and pleasure. For example, a coward will suffer undue fear in the face of danger, whereas a rash person will not suffer sufficient fear. Aristotle lists the principle virtues along with their corresponding vices, as represented in the following table. A virtuous person exhibits all of the virtues: they do not properly exist as distinct qualities but rather as different aspects of a virtuous life.

Sphere of action or feeling Excess (vice) Mean (virtue) Deficiency (vice)
Fear and confidence Rashness Courage Cowardice
Pleasure and pain Licentiousness Temperance Insensibility
Getting and spending (minor) Prodigality Liberality Illiberality
Getting and spending (major) Vulgarity Magnificence Pettiness
Honor and dishonor (major) Vanity Magnanimity Pusillanimity
Honor and dishonor (minor) Ambition Proper ambition Unambitiousness
Anger Irascibility Patience Lack of spirit
Self-expression Boastfulness Truthfulness Understatement
Conversation Buffoonery Wittiness Boorishness
Social conduct Obsequiousness or flattery Friendliness Cantankerousness
Shame Shyness Modesty Shamelessness
Indignation Envy Righteous indignation Malicious enjoyment

We can only be held responsible for actions we perform voluntarily and not for cases involving physical compulsion or unavoidable ignorance. The best measure of moral judgment is choice, since choices are always made voluntarily by means of rational deliberation. We always choose to aim at the good, but people are often ignorant of what is good and so aim at some apparent good instead, which is in fact a vice.


The Nicomachean Ethics advances an understanding of ethics known as virtue ethics because of its heavy reliance on the concept of virtue. The word we translate as virtue is aretê, and it could equally be translated as “excellence.” Something has aretê if it performs its function well. A good horseman, for example, has the aretê of being good at handling horses, and a good knife has the aretê of sharpness. For the Greeks, moral virtue is not essentially different from these other kinds of excellence. The Greeks do not have a distinctive concept of morality like we do, which carries associations of sanctity or duty. Moral virtue is simply a matter of performing well in the function of being human. For the Greeks, the motivation for being good is not based in a divine legislator or a set of moral dos and don’ts but rather in the same kind of striving after excellence that might make an athlete train hard. The Greek word ethos, from which we derive the word ethics, literally means “character,” and Aristotle’s goal is to describe what qualities constitute an excellent character.


by shandathartley, November 05, 2013



6 out of 24 people found this helpful

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