Book 9 / Chapter 7
Paragraph 2 - The Distinction between Benefactor and Beneficiary
Explanation - Part By Part
"At the same time to the benefactor that is noble which depends on his action, so that he delights in the object of his action, whereas to the patient there is nothing noble in the agent, but at most something advantageous, and this is less pleasant and lovable."
Aristotle is pointing out here that benefactors—those who perform acts of kindness or help—see their actions as noble because the act itself reflects their own virtues, efforts, or abilities. They take pride and joy in what they have done or created. For the person receiving help (the "patient"), however, the focus is not on the nobility of the benefactor's action but rather on the outcome—what they gained or benefited from it. To the receiver, the benefactor's act is not necessarily something to be admired or loved deeply; it's simply useful or advantageous. And something that's merely useful carries less emotional weight, making it less likely to inspire deep appreciation or affection.
"What is pleasant is the activity of the present, the hope of the future, the memory of the past; but most pleasant is that which depends on activity, and similarly this is most lovable."
Aristotle is emphasizing the idea that what brings the greatest pleasure and what is most loved are tied to activity—something we actively do, create, or engage in. He notes that there are three sources of pleasant experiences:
1. The activity of the present: This is engaging in something meaningful or enjoyable right now.
2. The hope of the future: Anticipation or looking forward to something good happening.
3. The memory of the past: Reflecting fondly on positive experiences we've had.
However, Aristotle highlights that the most pleasant and lovable things come from what depends on activity. In other words, the things we invest ourselves in, take action on, and put effort into tend to be far more fulfilling than passive experiences or mere outcomes. This ties into his broader notion that human flourishing (or happiness) is deeply connected to actively living well.
"Now for a man who has made something his work remains (for the noble is lasting), but for the person acted on the utility passes away."
This part is emphasizing the idea that when someone creates or does something significant (the "maker" or benefactor), their effort results in something lasting and meaningful—something "noble" that endures through time. In contrast, for the person who simply receives the benefit of that action, the utility (or usefulness) of the act is temporary and fleeting. For example, a sculptor who crafts a statue leaves behind a piece of enduring art (something noble), while the mere enjoyment someone might gain from looking at the statue fades with time. Aristotle is highlighting the deeper, lasting value of creating or doing something significant compared to just being on the receiving end of it.
"And the memory of noble things is pleasant, but that of useful things is not likely to be pleasant, or is less so; though the reverse seems true of expectation."
In this part, Aristotle is reflecting on how we experience and feel about the things we encounter in life, particularly distinguishing between noble things and useful things. He argues that when we look back on the past, memories of things that are noble—actions or events that are virtuous, honorable, or meaningful—are inherently pleasant to recall. This is because noble things touch something deeper in us; they connect to higher values and the purpose of our actions. On the other hand, memories of merely useful things—those that were practical or served a temporary need—are less likely to bring us joy or satisfaction when remembered, because their significance fades quickly once their usefulness has ended.
However, Aristotle points out that the feeling is reversed when we anticipate the future. Expectation of something useful can bring more excitement or hope because we're focused on the practical benefits it can bring to us in the moment. Noble things, meanwhile, may not always generate the same level of immediate expectation, since their reward often lies in their enduring value after the action is complete rather than in a direct, immediate advantage.
This distinction highlights how our emotional responses are tied to the type and purpose of what we're considering—whether it's noble or merely functional—and how this changes depending on whether we're looking back or forward in time.
"Further, love is like activity, being loved like passivity; and loving and its concomitants are attributes of those who are the more active."
Aristotle is drawing a distinction between "loving" and "being loved," tying these concepts to activity and passivity. To love someone or something is an active state—it involves taking initiative, exerting effort, and creating an emotional connection. Being loved, on the other hand, is considered a passive state—you simply receive affection, care, or admiration from another without the same degree of personal agency.
Through this, Aristotle suggests that "loving" is inherently tied to those who are more active or engaged in their relationships and dealings with others. This mirrors his broader philosophical view that activity—especially purposeful and meaningful activity—has intrinsic value. Loving is something you actively do, reflecting effort and investment, whereas being loved is something that happens to you, requiring no action on your part. This dynamic reinforces why benefactors may value their beneficiaries more deeply: their act of loving and giving stems from their own active engagement in the relationship.