Book 10 / Chapter 6
Paragraph 2 - The Nature of Happiness and Amusement
Explanation - Part By Part
"Pleasant amusements also are thought to be of this nature; we choose them not for the sake of other things; for we are injured rather than benefited by them, since we are led to neglect our bodies and our property."
Aristotle is pointing out that while pleasant amusements might seem like things we value for their own sake, they’re actually not beneficial to us in the long run. Instead, indulging in these pastimes can cause harm because they divert our attention from taking care of important responsibilities, like maintaining our health and managing our possessions. In other words, excessive focus on pure entertainment can lead us to neglect the things that truly matter for a well-rounded and flourishing life.
"But most of the people who are deemed happy take refuge in such pastimes, which is the reason why those who are ready-witted at them are highly esteemed at the courts of tyrants; they make themselves pleasant companions in the tyrants' favourite pursuits, and that is the sort of man they want."
Aristotle is observing that many people who are considered "happy" often turn to leisure or entertainment as their main source of satisfaction. This is why individuals who are skilled in amusing or entertaining others—those who are witty or adept at making activities enjoyable—are highly valued in places like the courts of tyrants. Tyrants, or authoritarian rulers, typically indulge in pleasures and amusements during their leisure time. They prefer the company of individuals who can align with their hobbies or entertain them effectively, as that makes them enjoyable and convenient companions. Essentially, people in positions of power often surround themselves with those who cater to their personal tastes in leisure, which might give the impression that such pastimes are closely tied to happiness.
"Now these things are thought to be of the nature of happiness because people in despotic positions spend their leisure in them, but perhaps such people prove nothing; for virtue and reason, from which good activities flow, do not depend on despotic position; nor, if these people, who have never tasted pure and generous pleasure, take refuge in the bodily pleasures, should these for that reason be thought more desirable; for boys, too, think the things that are valued among themselves are the best."
Aristotle is addressing the misconception that activities deemed pleasurable by certain groups—such as rulers or tyrants—represent true happiness. He challenges this idea by pointing out that just because individuals in power indulge in leisurely or bodily pleasures, it doesn’t mean these are genuinely aligned with true happiness. These pleasures are more superficial and do not stem from virtue or reason, which are the actual sources of meaningful and good actions.
To emphasize his argument, Aristotle draws a comparison: just as children mistakenly believe that what they cherish is the most valuable because of their lack of understanding, so too do people who haven’t experienced deeper or more virtuous joys think bodily pleasures are the best. He implies that their judgment isn’t reliable because it’s limited by their immaturity—whether that’s the literal immaturity of children or the moral immaturity of those who don’t strive for higher goods like virtue. The takeaway here is that true happiness can't be defined by the indulgences of the powerful or the preferences of those who lack insight into what is truly fulfilling.
"It is to be expected, then, that, as different things seem valuable to boys and to men, so they should to bad men and to good. Now, as we have often maintained, those things are both valuable and pleasant which are such to the good man; and to each man the activity in accordance with his own disposition is most desirable, and, therefore, to the good man that which is in accordance with virtue."
Aristotle is essentially saying that just as different things seem important or enjoyable to children versus adults, the same applies to people with differing moral character—bad people and good people value and enjoy different things. What counts as truly worthwhile or satisfying isn't subjective whim but is tied to virtue. For good people—those who live virtuously—the activities they find most meaningful and desirable align with their virtuous nature. In other words, living in accordance with virtue is naturally satisfying and fulfilling for a good person because it reflects who they truly are at their best. Virtue and goodness form the basis for true value and enjoyment in life.
"Happiness, therefore, does not lie in amusement; it would, indeed, be strange if the end were amusement, and one were to take trouble and suffer hardship all one's life in order to amuse oneself."
Aristotle is emphasizing here that happiness is not found in mere amusement. He argues it would be absurd to go through life's challenges, enduring struggles and hardships, just for the sake of being entertained. Amusement, while enjoyable, is fleeting and shallow compared to the deeper, more meaningful fulfillment that comes from living a life aligned with virtue and purpose. Happiness, as Aristotle sees it, must be something more profound than simply chasing moments of fun or distraction. It is something intrinsic and complete, not a trivial or temporary escape.
"For, in a word, everything that we choose we choose for the sake of something else-except happiness, which is an end. Now to exert oneself and work for the sake of amusement seems silly and utterly childish."
Here, Aristotle is emphasizing a critical distinction about human goals and purpose. Most of the things we strive for in life—whether it’s wealth, health, or even leisure—are chosen because they help us achieve something else. For instance, we seek money to buy what we need, or we rest so we can regain energy to work again. These are means to an end, not ends in themselves.
Happiness, on the other hand, stands apart from all these pursuits. It is not something we chase in order to get something else. Happiness is the ultimate goal—the end—for which everything else is done. Given this, Aristotle criticizes the idea of dedicating effort and struggle solely for the sake of amusement or entertainment; to him, this would be absurd and immature. Amusement is temporary and shallow, not something worthy enough to be our ultimate aim in life.
"But to amuse oneself in order that one may exert oneself, as Anacharsis puts it, seems right; for amusement is a sort of relaxation, and we need relaxation because we cannot work continuously. Relaxation, then, is not an end; for it is taken for the sake of activity."
Aristotle is saying here that amusement or leisure activities, while enjoyable, are not the ultimate goal of life. Instead, they serve as a way to refresh and recharge us so that we can return to meaningful activities and work. He references the idea from Anacharsis, an ancient thinker, to highlight that relaxation or play is acceptable when it helps prepare us for productive effort. In other words, amusement is like a break — a tool to help us recover and maintain balance — rather than being the purpose or "end" of our existence. True happiness comes from meaningful activities, not just from moments of leisure or fun.