ETHICS

Aristotle is affirming that the idea he just presented—that true happiness lies in the highest form of activity, which is contemplation—aligns both with what he has outlined in earlier sections of the text and with reality as he sees it. He's essentially saying, "This conclusion fits logically with everything we've explored so far and with how things actually are." It's a way of reinforcing that his argument is consistent and well-founded.

Aristotle is explaining why the activity of contemplation, or the exercise of reason, is the highest and most fulfilling form of human activity. He makes two key points here:

1. Reason as the Best Part of Us: Aristotle asserts that reason—the ability to think, reflect, and understand—is the most superior and noble aspect of human nature. Additionally, the things that reason engages with—truth, knowledge, and wisdom—are the highest and most valuable things a person can know. In essence, when we use our reason, we are engaging with the best part of ourselves and pursuing the most meaningful objects.

2. Continuity of Contemplation: Contemplation is an activity we can sustain for longer than other kinds of actions. Unlike physical activities or socially dependent ones (like political or ethical actions), which are often interrupted by fatigue, external circumstances, or other needs, the search for truth is something we can continuously engage with. This capacity for sustained focus makes contemplation unique and especially suited to being a cornerstone of happiness.

In summary, Aristotle is saying that engaging the rational part of ourselves in the activity of contemplating truth is both the "highest" (most meaningful) and the "most continuous" (something we can do consistently), making it central to achieving a truly fulfilling life.

Aristotle is saying that happiness involves a mixture of pleasure, but certain types of pleasure are more refined and meaningful than others. The act of pursuing philosophical wisdom—thinking deeply and seeking understanding—is considered the most enjoyable of all virtuous activities. Why? Because the pleasures it offers are pure and long-lasting. Unlike fleeting pleasures tied to physical needs or external circumstances, the joy from understanding truth and wisdom is enduring. Moreover, those who have achieved knowledge and understanding enjoy their lives more deeply and consistently than those who are still on the search for answers. In short, the fulfillment that comes from truly knowing is greater than the unsettled striving of those still in the process of trying to learn.

Aristotle is explaining that self-sufficiency—a key characteristic of happiness—belongs most fully to the activity of contemplation. By self-sufficiency, he doesn’t mean living in total isolation, but rather the idea that true happiness doesn’t depend heavily on external things or other people. While someone practicing virtues like justice or bravery typically requires interactions with others (e.g., being just involves others to act justly toward), the philosopher engaging in contemplation can pursue truth on their own. Contemplation, therefore, is a deeply independent and self-contained activity, making it the most self-sufficient and, consequently, the highest expression of happiness.

Aristotle is comparing different kinds of virtuous lives to highlight the unique independence of a philosopher's contemplative activity. He says that every virtuous person—whether a just person, a brave person, or a temperate person—depends on interacting with others to fully express their virtue. For instance, a just person needs people to act justly towards, and a brave person needs situations where courage is called for. Their virtues are tied to external circumstances or relationships.

On the other hand, a philosopher does not require the same kind of external interaction because their primary activity is contemplation, or the pursuit of truth. A philosopher can engage in this activity alone, relying predominantly on their mind and inner resources. While collaboration with fellow thinkers can enhance this pursuit, it is not a fundamental requirement. In this way, the philosopher is described as the most self-sufficient of the virtuous individuals—able to fulfill their highest purpose even in solitude.

Aristotle is pointing out that the activity of contemplation, or thinking deeply and seeking understanding (especially about profound truths), is unique because it is valued purely for its own sake. Unlike practical activities, which often bring external results or benefits beyond the action itself (e.g., building something, achieving justice, or leading others), contemplation doesn’t produce any additional outcome beyond the act of contemplating itself. Its value lies entirely in the experience and pursuit of understanding, which makes it distinct and self-contained.

Aristotle is pointing out a deep truth about human life: the ultimate purpose of many of our actions is to create the conditions where we can savor leisure, which he views as essential for true happiness. Think of it like this: we work hard during the week so we can enjoy time off on the weekend, or societies go to war to achieve peace. In other words, the busyness and struggles in life aren't goals in themselves—they're steps toward something higher, a state where we can live freely and reflectively, unburdened by necessity or conflict. Leisure isn't just idleness here; for Aristotle, it's tied to contemplation and engaging with what matters most in life.

In this part, Aristotle is explaining that practical virtues—like justice, courage, or temperance—are often expressed through activities associated with politics or military matters. However, he points out that these kinds of actions are unleisurely, meaning they involve a lot of effort, stress, and focus on achieving external goals, rather than being inherently relaxing or peaceful pursuits. These activities are active and demanding, rather than contemplative or self-contained.

In this part, Aristotle is making the point that war is not something humans desire for its own sake. People don't go to war simply because they enjoy being in conflict or because they find value in bloodshed and destruction. If someone were to create conflicts or provoke battles without reason—especially turning friends into enemies just to perpetuate violence—they would be viewed as fundamentally cruel, even deranged. Instead, war is typically seen as a means to an end: people engage in it to secure peace, protect their community, or achieve some higher goal. This highlights Aristotle's broader idea that certain actions, like war, are instrumental—they are pursued not because of their intrinsic worth but because they serve some greater purpose.

In this part, Aristotle is pointing out that the work of a statesman—someone engaged in governing and political life—is not a leisurely or restful activity. It is often demanding, stressful, and focused on achieving specific goals. While political action may aim to achieve happiness for the statesman and the community (his fellow citizens), the happiness sought through this work is distinct from the happiness found in the act of governing itself. In other words, the statesman engages in political activity not because the act of governing is fulfilling in its own right, but because it aims at bringing about some broader outcome (like stability, prosperity, or collective well-being). This makes political action instrumental, meaning it’s a means to an end, rather than being valuable purely for its own sake.

Aristotle is pointing out that political and military actions, although considered noble and important, are not activities pursued purely for their own sake. These actions are instrumental; they serve a specific purpose or aim, such as achieving peace, order, or safety. They are "unleisurely" because they demand effort and are often stressful or taxing, rather than inherently enjoyable or fulfilling simply for the act itself. Their value lies primarily in the outcomes they achieve, not in the actions themselves.

Aristotle is highlighting that the activity of reason—specifically contemplative thought or intellectual reflection—is unique because it is superior in value ("serious worth") compared to other activities. Why? Because, unlike practical or external actions, it isn't done to achieve something beyond itself. Contemplation doesn't serve as a means to some other end, like wealth or power; it is its own purpose. This self-contained nature of contemplation makes it exceptional.

Moreover, Aristotle says it has its own inherent pleasure that comes naturally from engaging in it. This pleasure isn’t external or fleeting—it’s deeply tied to the act itself. And this pleasure enhances or strengthens the activity, making it even richer and more fulfilling. So, according to Aristotle, reasoning or reflecting on profound truths brings about the purest and most meaningful happiness.

Aristotle is explaining that certain qualities or attributes tied to the "supremely happy man"—such as self-sufficiency, leisureliness (having ample time to engage in meaningful pursuits), and unweariedness (a sense of ongoing fulfillment or lack of exhaustion)—are clearly linked to the activity of contemplation. These qualities are not random; they naturally emerge when someone devotes themselves to the act of reasoning and philosophical reflection, which Aristotle sees as the highest and most fulfilling use of human capability.

Here, Aristotle is concluding his argument about what constitutes ultimate or "complete" happiness for a human being. He is saying that true happiness (or eudaimonia, as he calls it) lies in the activity of contemplation. Why? Because this activity—engaging our reason to think deeply about truth and the higher aspects of existence—is the purest, most self-sufficient, and most enduring form of fulfillment. It doesn’t depend on external things as much as other virtues like bravery or justice do, which often require interaction with others or specific circumstances.

However, Aristotle adds an important condition: this kind of happiness is only fully achievable if a person has a “complete term of life.” In other words, for happiness to be complete, it should extend over the span of a full and finished life. Temporary moments of contemplation or virtue are not enough—what counts is a life lived consistently in alignment with these higher virtues and activities. For him, happiness isn't fragmented; it must be whole. Simply put, the best kind of life culminates in sustained, meaningful contemplation across one’s entire lifetime.