If another man succeed by ten efforts, he will use a thousand. By contrast, the impetuous person does not go through a process of deliberation and does not make a reasoned choice; he simply acts under the influence of a passion. It deals with moral and political behavior. He is convinced that the loss of this private sphere would greatly detract from a well-lived life, but he is hard put to explain why. No other writer or thinker had said precisely what he says about what it is to live well. His dignity was the royal throne. Aristotle's analysis of friendship supports the same conclusion.
He may be compared to Heaven and Earth in their supporting and containing, their overshadowing and curtaining, all things. Listening for them, they cannot be heard. One may have the virtue, but if he do not occupy the throne, he may not presume to make ceremonies or music. We study ethics in order to improve our lives, and therefore its principal concern is the nature of human well-being. How is the path of the Mean untrodden! Found myself reading this ultra slowly for maximum impact.
Superabundant, it develops all things, extending up to Heaven. Thus, the greatly virtuous always receive the Mandate of Heaven. Therefore, the superior man honors his virtuous nature, and maintains constant inquiry and study, seeking to carry it out to its breadth and greatness, so as to omit none of the more exquisite and minute points which it embraces, and to raise it to its greatest height and brilliancy, so as to pursue the course of the Mean. Intellectual virtues are in turn divided into two sorts: those that pertain to theoretical reasoning, and those that pertain to practical thinking 1139a3—8. It was published as a chapter in the Classic of Rites.
He who possesses sincerity is he who, without an effort, hits what is right, and apprehends, without the exercise of thought;— he is the sage who naturally and easily embodies the right way. I enjoyed it very much. And yet to have a friend is to want to benefit someone for that other person's sake; it is not a merely self-interested strategy. But unless we can determine which good or goods happiness consists in, it is of little use to acknowledge that it is the highest end. Like the Five Classics, they became recognized as an independent collection of authoritative texts, though the these Books eventually became more important for Confucianism than the Five Classics. He has two strategies for responding.
But the paradigms of human happiness are those people who are lucky enough to devote much of their time to the study of a world more orderly than the human world we inhabit. When the Way is manifest in the land, he is unwavering in his support of it. There is no place where the Noble Man is not completely himself. Aristotle's project seems, at least on the surface, to be quite different. He vindicates the centrality of virtue in a well-lived life by showing that in the normal course of things a virtuous person will not live a life devoid of friends, honor, wealth, pleasure, and the like.
It is characteristic of the superior man, appearing insipid, yet never to produce satiety; while showing a simple negligence, yet to have his accomplishments recognized; while seemingly plain, yet to be discriminating. This points us in the direction of future debates. In a position of sorrow and difficulty, he does what is proper to a position of sorrow and difficulty. There is a way to being trusted by one's friends;-if one is not obedient to his parents, he will not be true to friends. If there be anything which he has not practiced, or his practice fails in earnestness, he will not intermit his labor. Knowledge, magnanimity, and energy, these three, are the virtues universally binding. Reaching far and continuing long;-this is how it perfects all things.
A good person starts from worthwhile concrete ends because his habits and emotional orientation have given him the ability to recognize that such goals are within reach, here and now. When he speaks, there are none who do not believe him. Able to give their full development to the natures of creatures and things, he can assist the transforming and nourishing powers of Heaven and. The path may not be left for an instant. Aristotle observes in Book X that what all things aim at is good 1172b35—1173a1 ; significantly, he falls short of endorsing the argument that since all aim at pleasure, it must be the good.
Laws and restraints were essential in order for society to survive, and goodness came only through proper training and rituals. To practice with vigor is to be near to magnanimity. Consider someone who loves to wrestle, for example. Large and substantial;-this is how it contains all things. He says, not that happiness is virtue, but that it is virtuous activity. When calamity or happiness is about to come, the good shall certainly be foreknown by him, and the evil also.
To escort them on their departure and meet them on their coming; to commend the good among them, and show compassion to the incompetent: this is the way to treat indulgently men from a distance. He examines them by comparison with those of the three kings, and finds them without mistake. Aristotle sees no difficulty here, and rightly so. Perhaps the most telling indication of this ordering is that in several instances the Nicomachean Ethics develops a theme about which its Eudemian cousin is silent. He stands erect in the middle, without inclining to either side. But the achievement being made, it comes to the same thing. If it could be left, it would not be the path.
This supplement to the doctrine of the mean is fully compatible with Aristotle's thesis that no set of rules, no matter how long and detailed, obviates the need for deliberative and ethical virtue. He does not murmur against Heaven, nor grumble against men. Sincerity is the end and beginning of things; without sincerity there would be nothing. Who is able to understand this, but one who has the firm, acute, luminous sagely intelligence—who is permeated with Heavenly Virtue? All-embracing is he and vast, deep and active as a fountain, sending forth in their due season his virtues. Even though there is a way to make your character sincere, if you have not awakened to your goodness, you will not be able to make your character sincere.