Book 9 / Chapter 8
Paragraph 5 - The Good Man and the Lover of Self
Explanation - Part By Part
"Therefore the good man should be a lover of self (for he will both himself profit by doing noble acts, and will benefit his fellows), but the wicked man should not; for he will hurt both himself and his neighbours, following as he does evil passions."
Aristotle is saying here that a good person should care about and prioritize what is best for themselves, but in a higher, virtuous sense. When a good person acts in line with noble values and virtues, they not only improve themselves—becoming better, wiser, and more fulfilled—but they also do good for the people around them. Their self-love leads to positive effects for society.
On the other hand, a wicked person should not do the same because their selfishness is rooted in harmful and destructive desires. Instead of pursuing virtue, they follow their negative instincts and passions, harming both themselves and others in the process. Their self-centered actions are damaging rather than beneficial. Essentially, self-love is good when it is guided by virtue, but dangerous when driven by vice.
"For the wicked man, what he does clashes with what he ought to do, but what the good man ought to do he does; for reason in each of its possessors chooses what is best for itself, and the good man obeys his reason."
Aristotle is making a key distinction between how the wicked person and the good person operate. For the wicked person, their actions are in conflict with what they should be doing—their choices are driven by impulses and harmful desires rather than rational thought. In contrast, the good person acts in alignment with what they ought to do because they follow reason. According to Aristotle, reason naturally seeks what is best for itself—essentially, the optimal and virtuous course of action—and the good person listens to this inner guidance, allowing reason to lead their decisions. This ability to harmonize actions with rational principles is what sets the good person apart.
"It is true of the good man too that he does many acts for the sake of his friends and his country, and if necessary dies for them; for he will throw away both wealth and honours and in general the goods that are objects of competition, gaining for himself nobility; since he would prefer a short period of intense pleasure to a long one of mild enjoyment, a twelvemonth of noble life to many years of humdrum existence, and one great and noble action to many trivial ones."
Aristotle is emphasizing that a virtuous person—or "the good man"—does not act solely for personal gain but often sacrifices for others, such as friends or their community, even to the point of giving their own life if necessary. Such actions might involve giving up material wealth, social recognition, or other competitive advantages. Why? Because, for the good man, the pursuit of nobility—in the sense of moral excellence and acting with integrity—holds greater value than those fleeting and lesser goods.
Aristotle goes further to illustrate the mindset of the virtuous person: this person would rather experience a shorter, more intense and meaningful life than a long, uneventful one, where nothing truly noble or remarkable is achieved. Similarly, they would choose to perform one single, profound, and honorable action over many insignificant or trivial deeds. For Aristotle, this shows the character of a person who prioritizes living virtuously and striving for a higher purpose over the usual comforts and rewards that many pursue.
"Now those who die for others doubtless attain this result; it is therefore a great prize that they choose for themselves."
Aristotle is arguing that those who sacrifice their lives for others—be it for their friends or their country—achieve a form of "nobility" or greatness, which is seen as one of the highest forms of virtuous living. Essentially, choosing to die for a noble cause is not simply an act of selflessness; it also brings immense honor and fulfillment to the person making the sacrifice. In his view, this kind of noble action is worth more than mere survival or pursuing personal gain because it embodies the highest ideals of virtue and reason. Therefore, by making such a choice, they claim a "great prize"—the ultimate expression of goodness and excellence.
"They will throw away wealth too on condition that their friends will gain more; for while a man's friend gains wealth he himself achieves nobility; he is therefore assigning the greater good to himself."
Aristotle is explaining that a truly virtuous person, or a "good man," is willing to relinquish material wealth if it benefits a friend because, in doing so, he gains something greater: nobility of character. In other words, by prioritizing what is morally uplifting or honorable over personal gain, he achieves something of higher value for himself. This reflects Aristotle's belief in the profound importance of virtue and moral excellence as the ultimate "wealth" for an individual, far surpassing material goods. Essentially, the good man is selfless in his outward actions, but those actions still bring him the deeper, intangible reward of being truly noble and virtuous.
"The same too is true of honour and office; all these things he will sacrifice to his friend; for this is noble and laudable for himself."
Aristotle is emphasizing that a truly virtuous, "good" person is willing to give up honors, positions of power, or prestigious roles if it benefits a friend. This act of sacrifice is not a loss for the virtuous person but is actually a noble and praiseworthy choice because it reflects their commitment to doing what is morally upright and admirable. By prioritizing virtuous actions over personal recognition or gain, the good person maintains their integrity and embodies the highest ideals of goodness. The essence here is that true self-love for the virtuous individual lies in pursuing nobility and virtue, even if it means setting aside personal achievements for the sake of others.
"Rightly then is he thought to be good, since he chooses nobility before all else."
Aristotle is saying that a truly good person is considered "good" because they prioritize nobility—acting virtuously and with moral excellence—above everything else. This means they are guided by what is honorable, just, and virtuous rather than by self-serving desires, such as accumulating wealth, power, or possessions. Their focus on noble actions defines their character and earns them admiration and moral distinction.
"But he may even give up actions to his friend; it may be nobler to become the cause of his friend's acting than to act himself."
This passage highlights a profound idea about selflessness and nobility in relationships. Aristotle is suggesting that sometimes it is more virtuous to inspire or enable someone else—like a friend—to take action rather than taking the action yourself. By doing so, you not only uplift others but also demonstrate a deeper form of nobility. It’s not about always seeking to be the center of attention or taking direct credit; rather, it's about empowering others for the sake of what is good and noble.
For Aristotle, the truly good person isn't driven by ego but by the desire for what is right and honorable. In this case, stepping back and supporting a friend can be a greater expression of virtue because it reflects a selfless love of the noble. It emphasizes that goodness isn’t always about doing something yourself—it can also be about becoming the reason or the support behind another’s virtuous actions.
"In all the actions, therefore, that men are praised for, the good man is seen to assign to himself the greater share in what is noble."
Aristotle is making the point here that in actions that are widely admired or praised by society, a virtuous or good person takes for themselves a larger portion of nobility. This doesn't mean selfishly seizing honor or credit, but rather that their choices and actions align with what is most noble or virtuous. By pursuing what is morally excellent and admirable, the good person fulfills their rational nature, prioritizes virtue, and ultimately claims the highest good for themselves. Essentially, they "assign" themselves a bigger share of what truly matters: living honorably and virtuously.
"In this sense, then, as has been said, a man should be a lover of self; but in the sense in which most men are so, he ought not."
Aristotle is saying that there are two very different meanings of being a "lover of self." In one sense, a person should absolutely love and prioritize themselves: the good person seeks to live in harmony with reason, pursues noble actions, and places virtue above all else. This kind of self-love results in benefits not just for the individual but for others as well—friends, community, and society at large.
On the other hand, the way "most men" love themselves—focusing on selfish desires, pursuing personal gain at the expense of others, and indulging in passions or greed—is not how a person should be. This selfish version of self-love is shallow, destructive, and harmful both to the individual and to those around them. So, while true, virtuous self-love is to be praised, the common selfish version is to be avoided.