Aristotle on Self-Knowledge and Friendship
volume 11, no. 12 In memory of Ian Mueller. august 2011 an’s nature is political, Aristotle tells us; he needs others to live and to live well.1 The gods, on the other hand, are M perfect, self-contained, self-sufficient beings.2 And yet, he also tells us, we ought to become like gods as much as possible, fol- lowing the divine part of our nature. As Ross puts it in his memorable Aristotle on translation: We must not follow those who advise us, being men, to think of human things, and, being mortal, of mortal things, but must, so far as we can, make ourselves im- Self-Knowledge and mortal, and strain every nerve to live in accordance with the best thing in us; for even if it be small in bulk, much more does it in power and worth surpass everything. Friendship [Nicomachean Ethics 1177b31–1178a2]3 The good life for humans imitates divine life by its self-sufficiency, its provision on its own of what is worthwhile, its relative lack of depen- dence on external goods and matters of chance. In this way, our call to imitate divine self-sufficiency seems to conflict with our political nature, our need for other people. In the Nicomachean Ethics, Aristotle addresses this possible conflict between our political nature and our divine nature in ways that are not obviously consistent with one another. In Book 9, Chapter 9, he argues that the happy man, although he is self-sufficient, will still need Zena Hitz 1. Nicomachean Ethics 1.7, 1097b8–11; 8.12, 1162a16–19; 9.9, 1169b16–22; Eudemi- an Ethics 7.10, 1242a19–28; Politics 1.2, 1253a7–18; 3.6, 1278b15–30; History of University of Maryland, Baltimore County Animals 1.1, 487b33–488a14.
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