According to Aristotle, happiness depends on ourselves more than other people. For this reason, he gave this topic more time in his era. He established that happiness is an activity according to virtue and therefore the activity is according to the highest virtue. In most cases, it is referred to perfect happiness if the activity of this is per its proper virtue. “It is evident that this human activity is considered to be the best because it is in accordance with the highest part of man, it is concerned with the best objects, it is the most continuous, and independent, as well as it is loved for its own sake” (Aristotle 581L).
All the things accredited to humans who are blessed gives the impression of existing in the intellect’s activity, which is contemplation. Humans’ perfect happiness would be a life of contemplation. This kind of life is above humans because it is only possible when they have something divine in them. “A man has intellect as his divine element. As a result, a man follows his soul so that he can live and hence to partake his immortality” (Aristotle 582L). This life of contemplation is most proper to a man since it is more pleasant and as a result the happiest.
According to moral virtue, life is related to happiness in a secondary way because it is concerned with human affairs. On the other hand, the intellect’ virtue is different from passions and needs less external resources compared to ethical virtue. Besides, the action of gods’ are contemplative and this demonstrates why they are most blessed as well as happy. Happiness is a human activity close to the activity of gods, therefore, implying that contemplation as a human activity is blessed.
Determining the virtue of a man can define his happiness. A continuity throughout a lifetime can constitute true happiness. Intellectual virtue is superior to ethical virtue since it employs reason. Contemplation is considered to be the sole operation that meets happiness’ qualifications. On the other hand, the real world humans live in makes spending the whole life in continuous contemplation impossible. When a man foregoes his contemplation, he lives less divine happiness. Additionally, it is necessary to have sufficient external prosperity to be happy. For instance, a man should have children, food, as well as shelter and so on. Although even in the circumstances that are dire the virtuous man has the ability tom maintain some happiness’ semblance by bearing his trials nobly as well as fortitude.
According to Kant, “men have no immediate inclination for actions done per duty and only perform such actions because they are forced to do so by other inclinations” (Kant 528R). In most instances, it is difficult to determine if or not the action that accords with duty has been performed from duty or because of self-interest. When the action accords with duty as well as the action have an immediate inclination to the subject, the distinction becomes more difficult. Kent gives an example about a shopkeeper who restrains himself from overcharging the customers. As a result, he has to charge all customers fairly. The shopkeeper is acting in accord with duty instead of from duty if he is doing this just for the sake of not losing the business. His self-interests and not his principles required him to do this. Although the customers have been served the action honestly is not enough to make people believe that he did so from duty. “Therefore it cannot be assumed that the shopkeeper has an immediate inclination towards his customers and that he set the price out of love to give none of his customers’ preference regarding the price” (Kant 528R).
On the other hand, if the shopkeeper is charging a fair price because it is the right thing to do, then he is acting from duty. Also, to preserve the life of a person is a duty and people are inclined to do so. When humans protect the lives of others but not out of moral value, then they are doing it in conformity with duty instead of from motive of duty. “On the contrary, a situation is considered to be out of moral content when a person is disappointed, miserable and feels like there is no reason to live but preserves his life out of duty and not from inclination or fear” (Kant 529L).
Kant suggests that although some things find an inner pleasure in spreading happiness while taking delight in the contentment of others as their work, they have no genuine moral worth. For instance, the inclination of honor which deserves praise as well as encouragement but then not esteem lacks moral value. The performance of these actions can be considered to be from duty.
Work Cited
Perry, John, Michael Bratman, and John Martin Fischer. "Introduction to philosophy: Classical and contemporary readings." (2012).
