Book 2 / Chapter 3
Paragraph 3 - The Role of Pleasure and Pain in Virtuous Living
Explanation - Part By Part
"Again, as we said but lately, every state of soul has a nature relative to and concerned with the kind of things by which it tends to be made worse or better; but it is by reason of pleasures and pains that men become bad, by pursuing and avoiding these- either the pleasures and pains they ought not or when they ought not or as they ought not, or by going wrong in one of the other similar ways that may be distinguished."
Aristotle is discussing how our state of character (our soul's moral condition) is shaped and influenced by what we seek or avoid, particularly in terms of pleasure and pain. He argues that these emotional experiences are central to whether our character becomes virtuous (good) or vicious (bad). The key issue is not just the fact that we experience pleasure and pain but how we respond to them:
- People can become morally bad by pursuing pleasures they shouldn't, avoiding pains they shouldn't, or by doing so at the wrong times or in the wrong ways.
- It's not enough to simply avoid pleasure or pain; what matters is knowing what is appropriate—when, how, and why to pursue or avoid these experiences.
This emphasis is on self-regulation and balance rather than mere indulgence or avoidance. Mismanagement of pleasure and pain is at the root of moral failings, according to Aristotle, because these feelings strongly influence our choices and actions.
"Hence men even define the virtues as certain states of impassivity and rest; not well, however, because they speak absolutely, and do not say 'as one ought' and 'as one ought not' and 'when one ought or ought not', and the other things that may be added."
Here, Aristotle points out a problem with how some people define virtues. They tend to describe virtues as being about remaining calm or unaffected—what he calls "states of impassivity and rest." But Aristotle criticizes this kind of definition because it's too vague and rigid. He argues that virtues aren't about being detached or emotionless in an absolute sense; rather, virtues are about responding to situations appropriately—feeling and acting "as one ought," meaning in the right way, at the right time, and for the right reasons. Without adding these crucial details (the "when," "how," and "why"), the definition of virtue becomes incomplete and misleading. Virtue isn't about being passively indifferent but about having the right balance in our actions and emotions.
"We assume, then, that this kind of excellence tends to do what is best with regard to pleasures and pains, and vice does the contrary."
Aristotle is emphasizing that virtue, or moral excellence, involves making the right choices about pleasures and pains—it helps guide us toward the best course of action in relation to them. Virtue isn't about avoiding pleasure and pain entirely; rather, it is about responding to them in the right way, at the right time, and for the right reasons. On the other hand, vice—moral failing or weakness—leads us to handle pleasures and pains poorly, either indulging in extremes or avoiding them inappropriately, and ultimately causes harm to ourselves or others. Virtue, then, is about achieving a balanced, thoughtful relationship to these experiences.