The Good Life.

Aristotle find out(p)s the good carriage as a life in which the individual behaves virtuously, and he regards such a life as a prerequisite for piece happiness. By happiness, however, Aristotle makes it probable that he is not thinking in terms of tomfoolery or a selfish pursuit of pleasure but, instead, of the aliveness of that type of life which is most in accord with the human persons rational faculties. Aristotle follows the Hellenic tradition in seeing the city- terra firma, or polis, as the highest remains of rational organization, with the result that he identifies the donjon of the good life with citizenship in a good state.

While it would see plausible that the living of a good life is infixed to happiness as Aristotle conceives of happiness, some might question his view that a good state is a prerequisite to the living of a good life. In modern times, for example, there has highly-developed a tradition associated with thinkers such as Thoreau and Tolstoy according to which the life of the inner person is more significant than the outward form of the state.



Aristotle would no doubt have disapproved of Thoreau for seeking to opt out of society and the state, but his example raises the question of whether it might be more important for a person to stick by his principle than to make the compromises involved in exercising the by rights of citizenship even in a supposedly good state such as America.

A related consideration lies in the particular that Aristotles idea of a good life would not incumbent correspond in all particulars to our ideas. Aristotle, for example, wrote of the relation between master and slaves: there is in some cases a marked short letter between the two classes, rendering it expedient and right for the unitary to be slaves...

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