In Aristotles Nicomachean Ethics, he lays out his reasoning in the quest for

finding what he titles the chief good. He begins this search by attempting to see which of the

sciences objectifies this good. In his mind, politics can be seen in this way because ...it is this

that ordains which of the sciences should be studied in a state, and which each class of citizens

should learn and up to what point they should learn them (). Going on to affirm this

observation, Aristotle notes that politics encompasses the rest of the sciences and legislates what

we are to do, because of this politics must have the goal of the good for man. The next question

he asks, is if politics goal is the good for man, what is the highest good that man can achieve?

Most men would say that it is happiness, but cannot seem to agree on what exactly happiness is.

The common men tend to associate happiness with pleasure, Aristotle discredits this by saying

that they prefer life suitable to beasts. While the superior men, tend to associate happiness

with honor; which he also refutes by pointing out that honor depends on those who bestow the

honor not on the one who is receiving it, meaning that honor can easily be taken away if it is

dependent on another. Aristotle states the good we divine to be something proper to a man and

not easily taken away from him. If not honor, could the chief good be virtue? He refutes this

idea as well pointing out that virtue can be had even when one is asleep and happiness only is by

a man who maintains a thesis at all costs. After exploring these options, he begins to clarify

what the chief good must be; he states, the chief good must be the reason that men do everything

they do and must be the final end. This good is more desirable within itself and never for the

sake of other things. Therefore, happiness fits these boundaries, because happiness is always

chosen for itself and is self-sufficient. Aristotle confirms this saying, Happiness, then, is

something final and self-sufficient, and is the end of action. While happiness is all of these

things that have been mentioned, he also points out that it seems to be overused, and insufficient;
he asks what more is still desired? To answer this question he begins looking at the function of

man because he sees that the good and the well is thought to reside in the function. The

function must be specific to only humans, excluding nutrition and growth, and perception.

Aristotle then brings up what he calls life of the rational element, meaning life in the state of

activity. He further explains saying that the life of the rational principle in a good man is to do

good and noble things in a complete life.

There are three kinds of good: external, relating to the soul and relating to the body. He

clarifies that those that relate to the soul are the best goods. Even though the goods of the soul

are the best, he identifies that certain actions and activities must be included in this chief good;

for happiness is both a good life and good action. Since these activities, as he said, give life

character than happiness cannot be taken from a man because this man wont do that which is not

virtuous. For this reason, virtue can be seen as a part of the chief good, because from virtue

comes virtuous actions. Also, for these reasons pleasure can be seen as a part of the chief good

because those who love what is good will find pleasure in what is good, making pleasure apart of

their life not something to chase after. These actions, however, are nearly impossible without

external things. Aristotle brings all of this up to point out that happiness needs prosperity as well

as virtuous activity. When virtue is mentioned, he is discussing the virtue (as well as the

happiness) of the soul.

Aristotle goes on to discuss what he labels the irrational element