Aristotle, Temperance, Pleasure, and Pain

Aristotle, moderate, happiness and pain (1) Abstract: Aristotle believes that abstinence is a means of happiness and suffering (NE 1107 b 5 - 9 and 1117 b 25 - 27). Most critics pay attention to happy abstinence and there is little debate about how this virtue is related to suffering. Below, I will consider the distress of argument about Aristotle's abstinence and face the next question to resolve the explanation of contradiction. In the first part, I examined the original evidence and concluded that Aristotle did not answer our question.

Aristotle believes that good deeds must be fun, but the pain may also be related to virtue. Moderation develops by avoiding extreme happiness, and courage and noble reactions to pain and misfortune can be the basis of happiness and 'soul benefits'. The measure of happiness is how the nobility reacts to the living environment. However, Aristotle realized that in the case of Pream, he saw a powerful Troy falling from a towering tower. Rarely, even the virtue of life was able to overwhelm the individual completely. I can not bring happiness either. In order to satisfy the state of the soul, virtue must be a fun action of conscious choice. However, excessive happiness and pain are also dangerous. For enthusiasts, behavior is a pleasure deeply rooted in the character of citizens through learning and law.

Introduction: Aristotle believes that virtue will occupy an intermediate position between excessive and lack of malice. Regarding our desire for pleasure such as food and sexual activity, the reasonable advantage is an intermediate position between over tolerance (excessive side) and insensitivity (lack of side). The following is an argument about Aristotle's abstinence and over tolerance by his work Nicomachean Ethics. Let's define these fun features. Accept common differences of physical and psychological happiness, such as ambition and love for learning. An ambitious person or a person who likes to learn will like what they like, even if his body is unaffected or even his idea. But if this kind of happiness is problematic, people will not be called temperate or excessive indulgences. All other happiness is different from the body