Book 9 / Chapter 8
Paragraph 4 - The True Lover of Self
Explanation - Part By Part
"But such a man would seem more than the other a lover of self; at all events he assigns to himself the things that are noblest and best, and gratifies the most authoritative element in and in all things obeys this; and just as a city or any other systematic whole is most properly identified with the most authoritative element in it, so is a man; and therefore the man who loves this and gratifies it is most of all a lover of self."
Here, Aristotle argues that the person who focuses on what is truly noble and best in life is actually the true "lover of self." This is because such a person prioritizes and embraces the most authoritative part of their being—what we might call their reason or moral wisdom. Just as a city is defined by its most governing or central authority (like its leadership or guiding principles), a person is defined by their most rational and virtuous aspect. Therefore, someone who directs their life to align with reason and noble pursuits is truly caring for their "self" in the deepest and most authentic way. Instead of selfishly indulging fleeting desires or material gain (the kind of self-love people usually criticize), this person seeks what is best for their soul and overall moral character, which is a higher, more meaningful form of self-love.
"Besides, a man is said to have or not to have self-control according as his reason has or has not the control, on the assumption that this is the man himself; and the things men have done on a rational principle are thought most properly their own acts and voluntary acts."
Aristotle is saying here that a person's self-control—or lack of it—is determined by whether their reason is in charge. He assumes that reason is the core or essence of who a person truly is. When someone acts based on reason and rational thinking rather than impulsively or emotionally, those actions are considered to be genuinely their own—truly thought-out and voluntary. This implies that reason is what defines a person and separates deliberate, intentional behavior from mere reactions driven by emotion or desire.
"That this is the man himself, then, or is so more than anything else, is plain, and also that the good man loves most this part of him."
Aristotle is arguing that the core and truest part of a person is their rational and virtuous side—the part guided by reason and moral goodness. He says it’s clear that this rational part, the ability to think and act virtuously, is what defines a person more than anything else. For a good person, this is the aspect of themselves they value and care for the most. In essence, the good man "loves" this rational and virtuous side of himself because it represents his higher, truer self—his best self.
"Whence it follows that he is most truly a lover of self, of another type than that which is a matter of reproach, and as different from that as living according to a rational principle is from living as passion dictates, and desiring what is noble from desiring what seems advantageous."
Aristotle here is saying that there are two very different kinds of self-love: one that is morally admirable and one that is blameworthy. The key distinction lies in what drives the individual. A person driven by rational principles, who seeks what is noble (i.e., virtuous or honorable), is engaging in a commendable form of self-love. This is worlds apart from someone who is led by passion or selfish desires, where their focus is on what feels immediately beneficial or advantageous, often in a superficial or short-sighted sense.
In essence, true self-love isn't about selfish indulgence; it's about prioritizing moral goodness and striving for higher virtues. This makes it fundamentally different from the kind of self-love that centers on greed or pleasure.
"Those, then, who busy themselves in an exceptional degree with noble actions all men approve and praise; and if all were to strive towards what is noble and strain every nerve to do the noblest deeds, everything would be as it should be for the common weal, and every one would secure for himself the goods that are greatest, since virtue is the greatest of goods."
In this part, Aristotle is making the case that people who dedicate themselves to virtuous and noble actions earn universal admiration and respect. He suggests that if everyone were to strive wholeheartedly to act in the most virtuous and noble ways possible, it would lead to a society where everything operates in the best possible way for the benefit of everyone (the common good). By focusing on what is noble and virtuous, not only does society as a whole improve, but individuals also achieve the greatest personal good, because virtue is the highest and most valuable good a person can possess. Virtue here is presented as both individually fulfilling and socially beneficial—it’s a win-win for both the person and the community.