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Eudaimonia, A. Rorty (ed.), Essays on Aristotles Ethics, University of California Press 1980.

.. 7-8 7 Timothy Roche,

Ergon and Eudaimonia in Nicomachean Ethics I: Reconsidering the Intellectual Interpretation, Journal of the

History of Philosophy 26, 2, 1988, 175-94 David Keyt, Intellectualism in Aristotle, G.C. Simmons (ed.),

Paideia, SUNY Press 1978, 138-51 Jennifer Whiting, Human Nature and Intellectualism in Aristotle, Archiv fr

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celle de la vertu et celle de la contemplation, personnifies lune dans le magnanime du livre IV et lautre dans le

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Griechen, II 2, Leipzig 1879, .572 .372, .6). 106 Aristote E. Boutroux Grande Encyclopdie, vol. 3, .346. . O. Hamelin, La Morale

dAristote (), Revue de Mtaph. 30, 1923, .503-4. 107 .. X 7, 1178a7: , 1177b34:

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York: Cambridge U.P. 1986, . 376. 123 , , .

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125 Anthony Kenny, op.cit. (1992), 109.

. 46

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National Museum Cardiff

. 48 SUMMARY

THE LIFE OF CONTEMPLATION IN ARISTOTLES ETHICAL PHILOSOPHY

The Nicomachean Ethics exhibits two accounts of eudaimonia, a comprehensive and an

exclusive intellectualist account. According to the intellectualist account, stated in Book X Chap.7,

eudaimonia is realized in the activity of the most divine part of man, functioning in accordance with its

proper excellence. This is the activity of theoretical contemplation, the quality of which intrinsically

bears on eudaimonia. According to the comprehensive account (described as secondary at 1178a9),

eudaimonia essentially involves not just the activity of the theoretical intellect, but the full range of

human life and action, in accordance with the broader excellences of mortal virtue, given its definition

by the mean, and practical wisdom which make the (the attainment of human nature:

1178b5-7). This view connects eudaimonia with the conception of human nature as composite, i.e. as

involving the interaction of reason, emotion, perception, and action in an ensouled body.

In NE VI 7 the discovery of scientific truth is in Aristotles terms something noble, concerned

with (the attainment of truth). The sophia is the highest type of knowledge, and knowledge

of the highest objects. According to the NE, the sophia is the most perfect virtue, and the activity which

is the exercise of sophia, that is to say contemplation, is what perfect eudaimonia consists in. All

virtues are chosen for the sake of eudaimonia, but in the case of virtues other than sophia, according to

Aristotle (1177b3), we pursue something other than their activity for its own sake. In the case of sophia

we do not seek anything other than the contemplation which is its exercise. When from NE X we turn

back to Book I and read that the good for man is activity of soul in accordance with virtue, and if there

are more than one virtues, according to the best and most perfect, it is natural to think of sophia as

being the best and most perfect virtue.

Within the intellectualist account of eudaimonia, which dominates Chapters 7 and 8 of Book

X, the contemplative life is achieved not in virtue simply of being a man, but in virtue of something

divine of which men partake. This divine element, which gives us the capacity to think about things

higher than ourselves, is the highest aspect of our souls. Hence we should cultivate that portion of our

nature that promises to transcend the rest which belongs to a complete account of human life. We must

identify with the highest part of ourselves rather than with the whole. The other functions, including the

practical employment of reason itself, provide support for the highest form of activity, but do not enter

into our proper excellence as primary component factors. This is because men possess as their essential

nature a capacity to transcend themselves and become like gods, that is they are capable in virtue of

contemplation of (the attainment of immortality).

Panagiotis Ath. Dellis

Department of Classics

University of Ioannina

Greece

. 49

. ...............................................................................................................................1-2

.

. , ................................................2-5

. .........................6-10

. .........................................................................................10-11

. .

(SUMMUM BONUM) A.

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.

.....18-23

. ....23-28

IV. .

. ..29

. .....30-34

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.....34-38

. ...38-44

V. . ..44-45

.46-47

SUMMARY....48