virtue and noble actions, requiring as conditions bodily and external goods. Aristotle was opposed to Speusippus, and nearly agreed with Xenocrates. According to him, the good is activity of soul in accordance with virtue in a mature life, requiring as conditions bodily and external goods of fortune; and virtue is a mean state of the passions. It is probable that when, after Plato’s death and the accession of Speusippus in 347, Aristotle with Xenocrates left Athens to visit his former pupil Hermias, the three discussed this moderate system of Ethics in which the two philosophers nearly agreed. At any rate, it was adopted in each of the three moral treatises which pass under the name of Aristotle.
The three treatises are in very close agreement throughout, and in the following details. The good of Ethics is human good; and human good is happiness, not the universal good or form of the good to which Plato subordinated human happiness. Happiness is activity of soul according to virtue in a mature life: it requires other goods only as conditions. The soul is partly irrational, partly rational; and therefore there are two kinds of virtue. Moral virtue, which is that of the irrational desires so far as they are obedient to reason, is a purposive habit in the mean. The motive of the moral virtues is the honourable (τὸ καλόν, honestum). As the rational is either deliberative or scientific, either practical or speculative intellect, there are two virtues of the intellect—prudence of the deliberative or practical, and wisdom of the scientific or speculative, intellect. The right reason by which moral virtue is determined is prudence, which is determined in its turn by wisdom. Pleasure is a psychical state, and is not a generation in the body supplying a defect and establishing a natural condition, but an activity of a natural condition of the soul. It should be specially noted that this doctrine like the rest is common to the three treatises: in Book vii. of the Nicomachean, which is Ζ of the Eudemian, pleasure is defined as ἐνέργεια τῆς κατὰ φύσιν ἔξεως ἀνεμπόδιστος (chap. 12, 1153 a 14-15); and in the Magna Moralia as ἡ κἰνησις αὐτοῦ καὶ ἡ ἐνέργεια (ii. 7, 1204 b 28; cf. 1205 b 20-28). It is plain from the context that in the former definition “the natural condition” (ἡ κατὰ φύσιν ἔξις) refers to the soul which, while the body is regenerated, remains unimpaired (cf. 1152 b 35 seq., 1154 b 15 seq.); and in the latter definition the thing (αὐτοῦ), whose “motion, that is activity” is spoken of, is the part of the soul with which we feel pleased.
Down then to their common definition of pleasure as activity the three treatises present a harmonious system of morals, consistently with one another, and with the general philosophy of Aristotle. In particular, the theory that pleasure is activity (ἐνέργεια) is the theory of two of his most authoritative works. In the De Anima (iii. 7, 431 a 10-12), being pleased and pained are defined by him as acting τὸ (ἐνεργεῖν) by a sensitive mean in relation to good or evil as such. In the Metaphysics (Λ 7, 1072 b 16), in discussing the occupation of God, he says “his pleasure is activity,” or “his activity is pleasure,” according to a difference of readings which makes no difference to the identification of pleasure and activity (ἐνέργεια). As then we find this identification of pleasure with activity in the Metaphysics and in the De Anima, as well as in the Nicomachean Ethics, the Eudemian Ethics and the Magna Moralia, the only logical conclusion, from which there is no escape, is that, so far as the treatment of pleasure goes, any Aristotelian treatise which defines it as activity is genuine. There is no reason for doubting that the Nicomachean Ethics to the end of Book vii., the Eudemian Ethics to the end of Book Ζ, and the Magna Moralia as far as Book ii. chap. 7, were all three written by Aristotle.
Why then doubt at all? It is because the Nicomachean Ethics contains a second discourse on pleasure (x. 1-5), in which the author, while agreeing with the previous treatment of the subject that pleasure is not a bodily generation, even when accompanied by it, but something psychical, nevertheless defines it (x. 4, 1174 b 31-33) not as an activity, but as a supervening end (ἐπιγιγνόμενόν τι τέλος) perfecting an activity (τελειοῖ τὴν ἐνέργειαν). He allows indeed that activity and pleasure are very closely related; that a pleasure of sense or thought perfects an act of sensation or of thinking, depends on it, and is so inseparably conjoined with it as to raise a doubt whether pleasure is end of life or life end of pleasure, and even whether the activity is the same as the pleasure. But he disposes of this doubt in a very emphatic and significant manner. “Pleasure,” says he, “does not seem to be thinking or perceiving; for it is absurd: but on account of not being separated from them, it appears to some persons to be the same.” Now it is not likely that Aristotle either, after having so often identified pleasure with activity, would say that the identification is absurd though it appears true to some persons, of whom he would in that case be one, or, having once disengaged the pleasure of perceiving and thinking from the acts of perceiving and thinking, would go backwards and confuse them. It is more likely that Aristotle identified pleasure with activity in the De Anima, the Metaphysics and the three moral treatises, as we have seen; but that afterwards some subsequent Peripatetic, considering that the pleasure of perceiving or thinking is not the same as perceiving or thinking, declared the previous identification of pleasure with activity absurd. At any rate, if we are to choose, it is the identification that is Aristotle’s, and the distinction not Aristotle’s. Moreover, the distinction between activity and pleasure in the tenth book is really fatal to the consistency of the whole Nicomachean Ethics, which started in the first book with the identification of happiness and virtuous activity. For if the pleasure of virtuous activity is a supervening end beyond the activity, it becomes a supervening end beyond the happiness of virtuous activity, which thus ceases to be the final end. Nevertheless, the distinction between activity and pleasure is true. Some unknown Peripatetic detected a flaw in the Nicomachean Ethics when he said that pleasure is a supervening end beyond activity, and, if he had gone on to add that happiness is also a supervening end beyond the virtuous activities which are necessary to produce it, he would have destroyed the foundation of his own founder’s Ethics.
It is further remarkable that the Nicomachean Ethics proceeds to a different conclusion. After the intrusion of this second discourse on pleasure, it goes on (E.N. x. 6-fin.) to the famous theory that the highest happiness is the speculative life of intellect or wisdom as divine, but that happiness as human also includes the practical life of combining prudence and moral virtue; and that, while both lives need external goods as necessaries, the practical life also requires them as instruments of moral action. The treatise concludes with the means of making men virtuous; contending that virtue requires habituation, habituation law, law legislative art, and legislative art politics: Ethics thus passes into Politics. The Eudemian Ethics proceeds to its conclusion (E.E. Η 13-15) differently, with the consideration of (1) good fortune (εὐτυχία), and (2) gentlemanliness (καλοκἀγαθία). Good fortune it divides into two kinds, both irrational; one divine, according to impulse, and more continuous; the other contrary to impulse and not continuous. Gentlemanliness it regards as perfect virtue, containing all particular virtues, and all goods for the sake of the honourable. Finally, it concludes with the limit (ὅρος) of goods. First it finds the limit of goods of fortune in that desire and possession of them which will conduce to the contemplation of God, whereas that which prevents the service and contemplation of God is bad. Then it adds that the best limit of the soul is as little as possible to perceive the other part of the soul (i.e. desire). Finally, the treatise concludes with saying that the limit of gentlemanliness has thus been stated, meaning that its limit is the service and contemplation of God and the control of desire by reason. The Magna Moralia (M.M. ii. 8-10) on these points is unlike the Nicomachean, and like the Eudemian Ethics in discussing good fortune and gentlemanliness, but it discusses them in a more worldly way. On good fortune (ii. 8), after recognizing the necessity of external goods to happiness, it denies that fortune is due to divine grace, and simply defines it as irrational nature (ἄλογος φύσις). Gentlemanliness (ii. 9) it regards as perfect virtue, and defines the gentleman as the man to whom really good things are good and really honourable things honourable. It then adds (ii. 10) that acting according to right reason is when the irrational part of the soul does not hinder the rational part of intellect from doing its work. Thereupon it proceeds to a discourse on friendship, which in the Nicomachean and Eudemian Ethics is discussed in an earlier position, but breaks off unfinished.
On the whole, the three moral treatises proceed on very similar lines down to the common identification of pleasure with activity, and then diverge. From this point the Eudemian Ethics and the Magna Moralia become more like one another than like the Nicomachean Ethics. They also become less like one another than before: for the treatment of good fortune, gentlemanliness, and their limit is more theological in the Eudemian Ethics than in the Magna Moralia.
How are the resemblances and differences of the three to be explained? By Aristotle’s gradual method of composition. All three are great works, contributing to the origin of the independent science of Ethics. But the Eudemian Ethics and the Magna Moralia are more rudimentary than the Nicomachean Ethics, which as it were seems to absorb them except in the conclusion. They are, in short, neither independent works, nor mere commentaries, but Aristotle’s first drafts of his Ethics.
In the Ethics to Eudemus, as Porphyry properly called the Eudemian Ethics, Aristotle in the first four books successively investigates happiness, virtue, the voluntary and the particular moral virtues, in the same order and in the same letter and spirit as in his Ethics to Nicomachus. But the investigations are never so good. They are all such rudiments as Aristotle might well polish into the more developed expositions in the first four books of the Nicomachean Ethics. On the other hand, nobody would have gone back afterwards on his masterly treatment of happiness, in the first book, or of virtue in the second, or of the voluntary in the third, or of the particular virtues in the third and fourth, to write the sketchy accounts of the Eudemian Ethics.
Again, these sketches are rough preparations for the subsequent books common to the two treatises. It is true, as Dr Henry Jackson has pointed out, though with some exaggeration, that the Eudemian agrees in detail rather better than the Nicomachean treatment of the voluntary with the subsequent discussion of injury (E.E. Δ = E.N. v. 8); and, as Th. H. Fritzsche remarks, the distinction between politics, and economics, and prudence in the Eudemian Ethics (Α 8) is a closer anticipation of the subsequent triple distinction of
