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stance . Aristotles exposes his ethical views in three different books: Nicomachean Ethics (EN),
Eudemian Ethics (EE) and Politics. As very explicit in the very beginning of EN, his treatise proposes a
portrait of good and happy man. The best good for man is eudaimonia, a fulfilled life10. To explore
further the nature of eudaimonia, we should turn to Aristotles ergon, function or work, argument. As he
himself notes in Book I Chapter 7 in Nicomachean Ethics, ... the remark that the best good is happiness
is apparently something generally agreed and we still need a clearer statement of what the best good is.
Perhaps, then, we shall find this if we first grasp the function (ergon) of a human being11 [My italics].
Just as shoe is the function of the activity of shoe-making and good shoe implies good work/functioning,
the good for man also depends on the ergon of man and the degree of goodness is determined by how
well man practices/realizes its ergon whatever it is. For the ergon is the end (or the purpose) of a thing
and for this very reason it is the best: the ergon (work) of anything is its end; from this that work is
better than the state; for the end is best, as being end; for we assumed the best, the final stage, to be the
end for the sake of which all else exists12.
To put it in Kains words, Aristotles intuition can be summarized as follows: each thing,
including human beings, has a process, activity or function, when it has realized its essence, it achieves
its end or good. Therefore, the exercise of the function of man realizes its essence/species-being or
nature which is the best good13 since mans ergon uniquely belongs to man. If we see what the best man
V. Conclusion
Marxs critique of capitalism has a coherent and well-grounded ethical content. As noted earlier,
his conception of morality or human good borrows many elements of Aristotles discussion of human
nature and ergon argument. Both see the human happiness/good in the realization of mans inner
potentials or essence. And both think good for human also defines moral good.
Marx has a deep concern with the situation of human. Human situation undergoes different
transformations alongside different modes societies with their particular forces of production and social
relations of production. Each epoch of social development has caused man to alienate in the one way or
another. However, capitalism is the mode of production in which the contradiction between human
essence and human existence becomes the most total35. We argue that this contradiction is due to the
form that labor takes under capitalism. Aristotle suggests that the ergon or the purpose of man to live a
particular humanly life36. This would be the best life for him/her. Since the realization of the things
essence is the things good. Marx also tells us that we must measure existence by essence3738.
Putting what this particular life should be aside, Marx comes up with his own interpretation: the
life of creative labor as a way to self-realization of man. And self-realization requires the liberation of
humanity from pursuit of narrow economic ends and the opening up of wider realms of creativity39. Only
then labor would conform to its own principle and man reveals his essential being in the activity of
productive labor40.
Endnotes:
1
Marx also seems to be a great admirer of Aristotle. On several occasions he calls Aristotle genius or giant
thinker.
2
Marx also seems to be a great admirer of Aristotle. On several occasions he calls Aristotle genius or giant
thinker.
3
Even though the author of paper is in a disagreement with Veblen regarding utilitarian origin of Marx; the
Veblen, T. Socialist Economics of Karl Marx and His Followers in The Place of Science in Modern Civilizations
Quoted by George E. McCarthya on page 250 in Marx and the Ancients, Rowman & Littlefield Publishers, Inc.,
1990.
6
He concerns with the capitalist system as a whole. This reflects itself in the Marxs belief that both capitalist and
workers are enslaved by the system and unlike the capitalists; workers do not find any subjective satisfaction in it.
Note that, there seems no disagreement between Veblen and Marx at this point.
7
In other words, working class is the only one in the society which is capable of overthrowing the current system
McCarthy, p.250.
There are many other similarities between analyses of Aristotle and Marx. One of the most striking is the influence
of Aristotles derivation of exchange value on Marxs labor theory of value: In the first place, Aristotle states quite
clearly that the Money form of the commodity is only a further development of the Simple form of value, i.e. of the
expression of the value of a commodity in some other arbitrarily chosen commodity (quoted by Hans Ehrbar,
p.123, in Annotations to Karl Marxs Capital, http://www.econ.utah.edu/ehrbar/akmc.htm).
10
The notion eudaimonia is usually translated by happiness we, following Gerard Hughes in Routledge Philosophy
Guidebook to Aristotle on Ethics, 2001, prefer to translate the word where necessary by fulfilled life.
11
1097b22-25, Aristotle, Nicomachean Ethics, translated by W. D. Ross in The Complete Works of Aristotle edited
1219a6-10. Aristotle. Eudemian Ethics (translated by J. Solomon) in The Complete Works of Aristotle edited by
14
p.21, Phillip J. Kain, Marx and Ethics, Clarendon Press Oxford, 1988.
p.282, In The Philosophy of Aristotle edited by Renford Bambrough and translated by J.L. Creed and A.E.
p.485, Allan G. Nasser, Marxs Ethical Anthropology, Philosophy and Phenomenological Research, Vol.35,
p.37, How to Read Karl Marx, Ernst Fischer with commentary by J.B. Foster, Monthly Review, 1999.
17
p.64, In Karl Marx: Selected Writings 2nd edition edited by David McLellana, Oxford University Press, 2000.
18
10
19
1096a6. Aristotle has a very similar position: The life of money-making is one undertaken under compulsion,
and wealth is evidently not the good we are seeking; for it is merely useful and for the sake of something else
20
p.132.
21
p.24.
22
In the 1844 Manuscripts Marx mentions 4 forms of alienation: (i) the alienation of individual from his product, (ii)
from his productive activity, (iii) from his species-being and (iv) from his fellowmen (E.K. Hunt, Marxs Concept of
Human Nature and the Labor Theory of Value, Review of Radical Political Economics, 1982, p.10). Nevertheless, it
would not be too wrong to say that the last two arise from the first two.
23
24
McLellana (p.89).
25
Karl Marx, The Grundrisse, edited and translated by David McLellanb, Haper & Row Publishers, New York,
1972.
26
p.242, E. K. Hunt, History of Economic Thought Updated Second Edition, M.E. Sharpe, New York, 2002
27
According to Adam Smith, it is sacrifice and the pain of the worker which creates value. In his critique of Smiths
subjective concept of value Marx says: but he views this expenditure merely as the sacrifice of the rest, freedom,
and happiness, not also as mans normal life activity. It is not hard to see that Marx conception of labor is the
complete opposite of, so to speak, disutility theory of labor.
28
29
p.53, Fischer.
Even though Marx argues that alienation is total under capitalism, he does not claim that the pre-capitalist
31
32
Nasser, p.500.
33
As Hunt notes, essence was much more than an intellectual concept denoting abstract possibilities (p.9).
34
In this sense according to Marx capitalism not only externalizes mans labor to himself, but also seems incapable
of providing the material goods necessary for the realm of freedom and the leisure to objectify and express ones
many-sided forms of talents and abilities. Its economic wealth is incapable of matching its real wealth of human
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needs. By this view, Marx comes very closer to Aristotle in a different respect. Aristotle also believes that human
happiness is conditioned on the available leisure (1177b4-5).
35
Hunt, p.10.
36
By particular life what Aristotle has in mind is the life of reason. According to Aristotle only the life of reason
can be truly human purpose. Since human is the only one with this capability.
37
Some argues that Marx do not have an ideal of a fixed conception of human nature, and this makes impossible
to evaluate the situation of man given the circumstances. Even though there is a truth in the objection, it is not
complete. Marx argues that human nature is modified in each historical epoch. However, it is part of human essence.
By transforming the nature human also transforms himself. On the other hand, in this interaction with the nature, he
also unfolds his inner potentials and becomes aware of his essence.
38
Kain, p.21.
39
40
Nasser, p.487.
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