Book 1 / Chapter 12
Paragraph 1 - The Nature of Happiness and Praise
Explanation - Part By Part
"These questions having been definitely answered, let us consider whether happiness is among the things that are praised or rather among the things that are prized; for clearly it is not to be placed among potentialities."
Aristotle is now turning his attention to a central question: where does happiness fit in the hierarchy of things we value? He begins by ruling out the idea that happiness is a "potentiality"—meaning it’s not just a capacity or ability that someone might have but doesn’t necessarily use. For example, being able to run or solve a math problem is a potentiality because it may or may not be actualized. However, happiness is not like this; it is something fully realized and active. Aristotle is seeking to determine whether we view happiness as something we praise (admire for its qualities) or something we prize (value as an ultimate good). This distinction will help clarify its significance in life.
"Everything that is praised seems to be praised because it is of a certain kind and is related somehow to something else; for we praise the just or brave man and in general both the good man and virtue itself because of the actions and functions involved, and we praise the strong man, the good runner, and so on, because he is of a certain kind and is related in a certain way to something good and important."
Aristotle is explaining that when we praise something or someone, it's always because of a specific quality they have and how it relates to something else that's valuable or significant. For example, we praise a just or brave person because their actions and character align with what we view as virtuous or admirable behaviors. Similarly, we praise an athlete like a strong man or a fast runner because their skills or abilities are connected to something worthwhile — like physical excellence, achievement, or a goal they’ve accomplished. In other words, praise is always tied to specific qualities or relationships to things we already consider good or important.
"This is clear also from the praises of the gods; for it seems absurd that the gods should be referred to our standard, but this is done because praise involves a reference, to something else."
In this part, Aristotle is pointing out something fundamental about how praise works. When we praise someone or something, we are comparing or relating it to something else. For example, we might call someone brave because their actions align with certain standards or ideals of bravery. However, when it comes to beings like the gods (in the ancient Greek worldview), it feels strange or even absurd to apply praise in the same way. Why? Because gods, being divine, are supposed to be beyond human standards or comparisons. Yet, we still praise them, which shows that praise always involves referencing something external, even when it isn't entirely fitting, as in the case of the gods.
Essentially, this reveals a limitation: praise is rooted in relationships, comparisons, or external standards, and it doesn't fully capture something that is entirely self-sufficient, perfect, or beyond our scale of judgment.
"But if if praise is for things such as we have described, clearly what applies to the best things is not praise, but something greater and better, as is indeed obvious; for what we do to the gods and the most godlike of men is to call them blessed and happy."
Aristotle is pointing out that the best and most elevated things in life—like the gods or the most virtuous people—aren’t merely praised in the way we might praise virtues or skills. Instead, they are regarded in a higher and more reverent way. Instead of saying "this person is brave" or "that runner is fast," we call the gods and the most virtuous humans blessed or happy. This reflects their exceptional and almost divine status, which goes beyond ordinary commendation. Praise, he explains, is reserved for qualities or actions that are relative to some standard or purpose, while such sublime things as happiness and the divine surpass those categories and belong to something much greater.
"And so too with good things; no one praises happiness as he does justice, but rather calls it blessed, as being something more divine and better."
Aristotle is making a distinction between two types of recognition: praise and something greater, such as admiration or veneration. He points out that people don’t "praise" happiness in the same way they might praise virtues like justice or bravery. Instead, happiness is referred to as "blessed" or "fortunate," elevating it beyond the level of ordinary virtues. This suggests that happiness is seen as something supreme, almost divine in nature, and inherently better than qualities that are praised for their instrumental value. Happiness, in this sense, is the ultimate state of fulfillment or flourishing—it’s not just another trait to be admired, but rather the highest good that everyone aspires to.