Book 1 / Chapter 7
Paragraph 5 - The Function of Man and the Chief Good
Explanation - Part By Part
"Presumably, however, to say that happiness is the chief good seems a platitude, and a clearer account of what it is still desired. This might perhaps be given, if we could first ascertain the function of man."
Here, Aristotle acknowledges that simply stating "happiness is the highest good" might sound obvious or superficial, and it lacks depth without a more detailed explanation of what happiness truly is. To provide a clearer understanding, he suggests that we need to determine the function of a human being—what humans are uniquely meant to do or capable of, compared to other beings. By understanding humanity's specific purpose or role, we might better understand what a fulfilling and meaningful life (and therefore true happiness) looks like.
"For just as for a flute-player, a sculptor, or an artist, and, in general, for all things that have a function or activity, the good and the 'well' is thought to reside in the function, so would it seem to be for man, if he has a function."
Aristotle begins by comparing humans to things like flute players, sculptors, or artists, emphasizing that everything that has a specific function or purpose achieves its "good" or "well-being" when it fulfills that function effectively. For example, the "good" of a flute player lies in playing the flute skillfully. Similarly, Aristotle asks whether humans, too, have a unique function or purpose, and if so, whether achieving "good" for a person depends on fulfilling that specific function. Essentially, he’s proposing that understanding what humans are uniquely meant to do is key to understanding what makes a human life truly good or well-lived.
"Have the carpenter, then, and the tanner certain functions or activities, and has man none? Is he born without a function?"
Aristotle asks us to consider whether it makes sense for every profession or craft—like a carpenter who works with wood or a tanner who prepares leather—to have a specific function or purpose, while human beings, as a whole, would somehow lack one. He’s essentially challenging the notion that humans could exist without any ultimate purpose or defining role. If even individual trades and tools have clear functions, surely humanity, as something greater, must also have a specific function or purpose.
"Or as eye, hand, foot, and in general each of the parts evidently has a function, may one lay it down that man similarly has a function apart from all these?"
Aristotle is raising the question of whether, just as individual parts of the body (like the eye, hand, or foot) have specific purposes or functions, human beings as a whole also have a distinct function or role beyond the functions of these individual parts. He’s asking whether humanity has something intrinsic and unique that defines what it means to be human—something that sets us apart from just being a collection of functioning body parts.
"What then can this be? Life seems to be common even to plants, but we are seeking what is peculiar to man. Let us exclude, therefore, the life of nutrition and growth."
Here, Aristotle is narrowing down his quest to identify what makes human beings unique compared to other forms of life. He begins by recognizing that the process of sustaining life through nutrition and growth—basic biological functions—is something humans share with plants. Since these functions are not unique to humans, Aristotle proposes setting them aside as he explores what distinguishes human life from other living beings. In essence, he's searching for that aspect of human existence that is specifically "human" and not shared with simpler forms of life like plants.
"Next there would be a life of perception, but it also seems to be common even to the horse, the ox, and every animal."
Here, Aristotle is continuing his search for what makes humans unique in their purpose or "function." He's systematically eliminating options that don't set humans apart. First, he ruled out the basic life processes like nutrition and growth, as those are also shared with plants. Now, he's saying that a life based on perception, like sensing the world around us, also can't be exclusively human because animals, such as horses and oxen, share this ability. In essence, perception is not the defining characteristic of being human; it is too broadly shared among living creatures to point to our specific purpose or highest "good."
"There remains, then, an active life of the element that has a rational principle; of this, one part has such a principle in the sense of being obedient to one, the other in the sense of possessing one and exercising thought."
This part is discussing what makes humans distinct from other forms of life. Aristotle is narrowing down the unique function of humans by eliminating basic qualities that are shared with other living things. For example, plants have the ability to grow and nourish themselves, and animals share sensory perception with humans. But what sets humans apart, he argues, is the presence of a rational principle.
Now, within this rational aspect of humanity, Aristotle identifies two components:
1. One part of the rational element follows or obeys reason (it listens to and is guided by rational thought).
2. The other part actually possesses and exercises reason, meaning it thinks, reflects, and engages in intellectual activity.
Essentially, the unique element of human life involves not just being alive or sensing the world, but actively engaging with reason—either by being guided by it or by using it to think and make decisions. This is central to what he will later define as the function of a human being.
"And, as 'life of the rational element' also has two meanings, we must state that life in the sense of activity is what we mean; for this seems to be the more proper sense of the term."
In this part, Aristotle is focusing on what makes human life distinct and meaningful. He acknowledges that humans have a rational element to their nature, but this rationality can mean two things. First, it can simply mean possessing the ability to reason, like having the potential for rational thought. Second, it can mean actively using that rationality — actually engaging in thought, reasoning, and decision-making.
Aristotle says that when he refers to the "life of the rational element," he means the second sense: actively using our reason or intellect. For him, it's not enough just to have the capacity for reason — what really matters, and what makes life fulfilling, is exercising that capacity through action and practice. This active use of reason is what he finds to be the crux of human existence and key to understanding human purpose.
"Now if the function of man is an activity of soul which follows or implies a rational principle, and if we say 'so-and-so-and 'a good so-and-so' have a function which is the same in kind, e.g. a lyre, and a good lyre-player, and so without qualification in all cases, eminence in respect of goodness being idded to the name of the function (for the function of a lyre-player is to play the lyre, and that of a good lyre-player is to do so well): if this is the case,"
In this part, Aristotle is exploring the idea that, just as with other things or people, the "goodness" of someone or something depends on how well they fulfill their specific function or purpose. He uses the example of a lyre-player (someone who plays a musical instrument).
The basic function of a lyre-player is to play the lyre. However, Aristotle points out that we distinguish between an average lyre-player and a good lyre-player: the good one plays skillfully and performs their function excellently.
Aristotle is applying this same logic to human beings. If a human being has a specific "function" or purpose, similar to the way a lyre-player or a tool might have a function, then the measure of a "good human being" would depend on how well they perform this specific function. This sets up his argument that the purpose or "function" of humans must be tied to the activity of the soul and its connection to rationality (since rational thought and action are unique to humans).
"and we state the function of man to be a certain kind of life, and this to be an activity or actions of the soul implying a rational principle, and the function of a good man to be the good and noble performance of these, and if any action is well performed when it is performed in accordance with the appropriate excellence:"
Aristotle is building an important argument here. He suggests that to understand what makes a human life truly good, we need to figure out the unique "function" or purpose of a human being. He argues that, just as every tool, worker, or role in society has a function (like a lyre-player is meant to play music), humans as a species also have a particular function.
He identifies this function as a type of life or activity of the soul, guided by rationality (our ability to think, reason, and make decisions). What distinguishes a good human being from simply a human being is how well they carry out this activity of the soul. In essence, to live well is to use our rational abilities and perform our life activities in an excellent and noble way. This means aligning our actions with "virtue"—a kind of moral and intellectual excellence. So, just like a good flute-player isn't just someone who plays but someone who plays skillfully and beautifully, a good human being is someone who performs their rational, reflective, and moral tasks with excellence.
In short, Aristotle is saying that humans achieve their highest "good" by living a rational life in accordance with virtue or excellence.
"if this is the case, human good turns out to be activity of soul in accordance with virtue, and if there are more than one virtue, in accordance with the best and most complete."
Aristotle is explaining here that the "good" for humans—the ultimate goal or purpose that makes a human life truly fulfilling—is found in living in alignment with virtue. Virtue, in this sense, isn't just moral goodness but excellence—being the best version of ourselves and making the most of our unique human abilities, particularly our capacity for reason and thought. If there are multiple virtues (and Aristotle suggests there are), then our "good" or happiness comes from living in harmony with the highest and most complete forms of those virtues. In essence, the best life for a human is one in which the activities of the soul—our thoughts, choices, and actions—are guided by the best qualities we can achieve.
"But we must add 'in a complete life.' For one swallow does not make a summer, nor does one day; and so too one day, or a short time, does not make a man blessed and happy."
Aristotle is emphasizing that true happiness, or a fully flourishing human life, isn't something that can be achieved or judged in a single moment or over a short period of time. Just as one swallow (a bird) appearing doesn't mean it's summer yet—a full season is needed for that recognition—the same applies to happiness or a good life. It takes a complete life, filled with consistent actions in accordance with virtue, to truly determine if someone has lived well and achieved happiness. Happiness, for Aristotle, isn't about fleeting moments of joy but about the overall quality and virtue of an entire lifetime.