Book 1 / Chapter 8
Paragraph 1 - The Nature of Goods and Happiness
Explanation - Part By Part
"We must consider it, however, in the light not only of our conclusion and our premisses, but also of what is commonly said about it; for with a true view all the data harmonize, but with a false one the facts soon clash."
Aristotle is saying that when we try to understand something, we shouldn't rely only on our reasoning (our conclusions and premises) but also take into account what people generally agree upon or commonly say about the topic. Why? Because when an idea or view is true, everything aligns and makes sense—it fits with both reason and common experience. But if the idea is false, contradictions will quickly emerge between the reasoning and the reality we observe. In essence, truth has a way of harmonizing with all the available evidence, while falsehood creates conflict.
"Now goods have been divided into three classes, and some are described as external, others as relating to soul or to body; we call those that relate to soul most properly and truly goods, and psychical actions and activities we class as relating to soul."
Aristotle is explaining that "goods" or valuable things in life can be divided into three categories: external goods, goods related to the body, and goods related to the soul. Of these, he claims that the goods of the soul—like actions and activities linked to our inner character, emotions, and mental life—are the truest and most meaningful type of "good." In other words, the value of life and our happiness is most strongly tied to what we do and how we live in terms of our inner self, rather than things like material possessions (external goods) or physical well-being (bodily goods).
"Therefore our account must be sound, at least according to this view, which is an old one and agreed on by philosophers."
Aristotle is asserting that the idea he is presenting—about the nature of goods and happiness—must hold true because it aligns with a long-standing philosophical tradition. This perspective, which associates true goods primarily with the soul and its activities, isn't something he’s inventing; it has been supported by earlier thinkers and widely accepted in philosophical discourse. By rooting his account in this "old and agreed on" view, Aristotle is reinforcing its credibility and grounding his argument in a respected framework.
"It is correct also in that we identify the end with certain actions and activities; for thus it falls among goods of the soul and not among external goods."
Aristotle is making the argument that the ultimate purpose, or "end" (often called the telos), of human life is best understood not through external possessions or circumstances but through actions and activities that originate from the soul. In other words, the highest good—what we should strive for—is not something external, like wealth or fame, but rather the way we live, act, and conduct ourselves internally. These actions and activities reflect the state of our character, our intellectual and moral virtues, and ultimately what our soul is oriented toward.
He is emphasizing that true fulfillment (eudaimonia, often translated as "happiness" or "flourishing") comes from living in alignment with the deeper, inner aspects of being human—our intellectual and ethical capacities—rather than relying on things that are outside of us, which are less essential to who we truly are.
"Another belief which harmonizes with our account is that the happy man lives well and does well; for we have practically defined happiness as a sort of good life and good action."
In this part, Aristotle is emphasizing that happiness (eudaimonia) is not just about feeling good or being content in a passive sense. Instead, true happiness involves living well and doing well—that is, actively engaging in a life that embodies virtue and meaningful action. Happiness, in his view, is about a life of purposeful flourishing, where a person's actions align with the best version of themselves. It's not simply about enjoying material pleasures or having good fortune; it's about the quality of life lived in accordance with goodness and virtue.
"The characteristics that are looked for in happiness seem also, all of them, to belong to what we have defined happiness as being."
Aristotle is pointing out that the elements people generally associate with happiness—qualities or conditions that are universally valued—align well with the way he has defined happiness in his philosophical exploration. In essence, he's saying that his understanding of happiness (as a life of virtuous action and fulfillment) captures the traits or aspects that people instinctively expect happiness to have. This suggests that his definition resonates with both rational thought and common human experience, making it a strong and credible account of what happiness truly is.
"For some identify happiness with virtue, some with practical wisdom, others with a kind of philosophic wisdom, others with these, or one of these, accompanied by pleasure or not without pleasure; while others include also external prosperity."
Aristotle is pointing out that people have different opinions about what constitutes happiness. Some think happiness comes from virtue—living a morally excellent life. Others believe it comes from practical wisdom—making good decisions in everyday life. Then, there are those who tie happiness to philosophic wisdom—a deeper intellectual understanding or contemplation of the world.
Some think happiness might involve these qualities (virtue, practical wisdom, philosophic wisdom) combined with pleasure—or at least something that doesn’t exclude pleasure. Finally, some also include external prosperity, like wealth, health, and social status, as factors contributing to happiness.
Basically, Aristotle is surveying ideas about happiness and suggesting that different important elements—inner qualities, intellectual pursuits, pleasures, and external resources—might all play a role, in varying degrees.
"Now some of these views have been held by many men and men of old, others by a few eminent persons; and it is not probable that either of these should be entirely mistaken, but rather that they should be right in at least some one respect or even in most respects."
Aristotle is pointing out that different views about what happiness consists of (virtue, wisdom, pleasure, prosperity, etc.) have been held by either many people ("men and men of old") or by a few notable, exceptional thinkers ("eminent persons"). He suggests that it’s unlikely that any of these perspectives are entirely wrong. Instead, it’s more reasonable to assume that each of these perspectives captures at least some part of the truth—or perhaps even most of it. Essentially, Aristotle emphasizes that there’s wisdom to be found in a variety of opinions, especially ones that have been around for a long time or come from respected individuals, and we shouldn’t dismiss them outright.