Book 9 / Chapter 9
Paragraph 5 - The Nature of Virtuous Friendship and the Goodness of Life
Explanation - Part By Part
"If we look deeper into the nature of things, a virtuous friend seems to be naturally desirable for a virtuous man. For that which is good by nature, we have said, is for the virtuous man good and pleasant in itself."
Aristotle is saying that a virtuous person naturally desires the companionship of a virtuous friend. This is because what is truly good by nature—things that are inherently good and virtuous—are both enjoyable and fulfilling for someone who is virtuous. In simpler terms, good people appreciate and are drawn to other good people because they find goodness itself both meaningful and deeply satisfying. A virtuous friend is not just pleasant company but also aligns with the virtuous person’s sense of what is inherently valuable in life.
"Now life is defined in the case of animals by the power of perception in that of man by the power of perception or thought; and a power is defined by reference to the corresponding activity, which is the essential thing; therefore life seems to be essentially the act of perceiving or thinking."
Aristotle is explaining what fundamentally defines life. For animals, life is characterized by their ability to perceive the world around them (like seeing, hearing, or feeling). For humans, however, life is not just about perception but also about the ability to think and reflect. This ability to perceive and think isn’t just a potential; it manifests through activities like observing, reasoning, and understanding. In other words, life itself is tied to being active in using these abilities—thinking and perceiving are what make life what it is.
"And life is among the things that are good and pleasant in themselves, since it is determinate and the determinate is of the nature of the good; and that which is good by nature is also good for the virtuous man (which is the reason why life seems pleasant to all men); but we must not apply this to a wicked and corrupt life nor to a life spent in pain; for such a life is indeterminate, as are its attributes. The nature of pain will become plainer in what follows."
Here, Aristotle is emphasizing that life, in its essence, is inherently good and enjoyable. He explains that life is "determinate," meaning it is structured, purposeful, and defined—qualities that align with the nature of what is good. For virtuous people, who align their lives with what is naturally good, life feels inherently satisfying and fulfilling.
However, Aristotle makes an important distinction: not all lives can be considered "good" in this way. A life that is wicked, morally corrupt, or filled with suffering and pain lacks the structure and harmony that make life inherently good. Such a life is "indeterminate," meaning it lacks the clarity and order that align with flourishing and happiness. Instead of being guided by goodness and purpose, it is chaotic and disconnected. Aristotle suggests that the role pain plays in shaping such lives will be further discussed later in his work.
To sum up, Aristotle is drawing a line between a well-lived, virtuous life (which is naturally good and pleasant) and a life marred by moral corruption or suffering, which lacks the qualities to make it truly fulfilling.
"But if life itself is good and pleasant (which it seems to be, from the very fact that all men desire it, and particularly those who are good and supremely happy; for to such men life is most desirable, and their existence is the most supremely happy) and if he who sees perceives that he sees, and he who hears, that he hears, and he who walks, that he walks, and in the case of all other activities similarly there is something which perceives that we are active, so that if we perceive, we perceive that we perceive, and if we think, that we think; and if to perceive that we perceive or think is to perceive that we exist (for existence was defined as perceiving or thinking); and if perceiving that one lives is in itself one of the things that are pleasant (for life is by nature good, and to perceive what is good present in oneself is pleasant); and if life is desirable, and particularly so for good men, because to them existence is good and pleasant for they are pleased at the consciousness of the presence in them of what is in itself good); and if as the virtuous man is to himself, he is to his friend also (for his friend is another self):-if all this be true, as his own being is desirable for each man, so, or almost so, is that of his friend."
Aristotle is unpacking a deep idea here, and it revolves around how life, virtue, happiness, perception, and friendship are connected.
He begins by affirming that life itself is inherently good and pleasant. Why? Because everyone desires life, especially those who are virtuous and truly fulfilled ("supremely happy"). For virtuous individuals, life is the most desirable because their very existence aligns with goodness, which brings happiness. In simple terms, when you're good and living in harmony with virtue, life feels amazing because you're connected to what is inherently good.
Aristotle then dives into the idea of self-awareness. When you perform an action—like seeing, hearing, or walking—part of you is aware that you're doing it. This means you don't just act; you're conscious of your actions. This self-awareness extends further: when you think, you also realize that you're thinking. And all of this leads to a key insight: to perceive that you're alive is like directly experiencing your own existence. This realization of life itself feels inherently pleasant.
Why is this pleasant? Because life is good by nature, and when you recognize that goodness in yourself, it naturally brings happiness. Virtuous people experience this even more deeply because for them, life isn’t just random or chaotic—it's a reflection of their goodness.
Now, this link between life, virtue, and happiness brings Aristotle to friendship. A true friend, he says, is "another self." Just as you take pleasure in the awareness of your own life and virtue, you extend that same delight to your friend. Your friend's "existence" becomes almost like an extension of your own existence. Why? Because a virtuous friendship involves shared goodness, and being connected to that goodness is incredibly fulfilling. And just as you want to be conscious of your own life because it’s good, you also want to be aware of your friend’s life for the same reason.
Thus, a virtuous man desires not only his own existence but also the existence of his friend—almost equally—because both are tied to the same source of goodness and happiness. In this way, friendship becomes an essential part of living a good and happy life.
"Now his being was seen to be desirable because he perceived his own goodness, and such perception is pleasant in itself. He needs, therefore, to be conscious of the existence of his friend as well, and this will be realized in their living together and sharing in discussion and thought; for this is what living together would seem to mean in the case of man, and not, as in the case of cattle, feeding in the same place."
Aristotle is explaining that a virtuous person finds their own existence desirable because they are aware of their own goodness. This self-awareness brings them a sense of inner pleasure. But for a truly good and fulfilling life, the virtuous person also needs to be aware of the existence of their friend, someone who similarly embodies goodness. This mutual awareness and connection are realized when they live alongside each other—not in a purely physical sense, but through engaging in meaningful activities together, like sharing ideas and engaging in thoughtful discussions.
For Aristotle, the essence of "living together" for humans isn't merely about coexisting, like animals grazing side by side. Instead, it involves forming genuine intellectual and emotional bonds, where friends actively participate in each other's lives and inspire one another toward virtue. In short, true friendship for Aristotle isn’t about proximity but about shared purpose and mutual enrichment on the deepest levels.