In the work, Nicomachean Ethics, the philosopher Aristotle creates a guideline for those who are serious about pursuing happiness. Aristotle's recommendations for finding happiness are not accepted today without some struggle and careful examination. In Aristotle's time, slaves, women and children were not truly considered human; so in many cases the philosopher is directing his words towards free males only. It is necessary to understand that by overlooking this discrimination and applying it to all people, one can discover the timeless wisdom of Aristotle.

    To begin, one must learn what happiness means to Aristotle. He considers happiness to be simply the name of the good life. This is not to say that the good life produces happiness, but that happiness is the title for the good life that is sought. Aristotle goes on to distinguish the good life as one which fulfills the purpose of a human being. This belief in part is derived from Aristotle's personal definition of good. In the 1990s, one would begin to explain good by calling it nothing more than a positive value. Aristotle's idea is one that involves action. For him, good is "that at which everything aims" (Cobb, Nicomachean Ethics, Book One). This view is considered a part of teleology, because it deals with the notion of goals or ends. Therefore, through Aristotle's definition of the word good, one can better understand why his view of the good life centers around the purpose of a human being.

    Aristotle examines the purpose of a human by drawing attention to the capacity for reason. Reasoning ability is the primary distinguishing characteristic between humans and other animals. Thus to be more exclusively human, one must exercise the capacity to think. Aristotle divides the rational part of the soul into two parts: one which guides action, and one which works at understanding. Only when these two aspects of the soul are engaged can one be closer to achieving happiness. Aristotle refutes elitist thinking by stating that all people have the capacity to reason within the soul. The good and bad characteristics in people come from the kinds of activities that they desire to undertake. Aristotle also generally defines the good life as simply doing what one wants to do, but happiness can only truly be achieved when one desires to do the correct things.

    The next topic to consider, then, is what kind of rational activities fulfill the purpose of a human being. Aristotle feels that as a human, one should actualize the capacities of the soul through activity. Here one encounters the debate of activity versus productivity. In current society, productivity is the measure of success, and activity for its own sake is rarely considered worthwhile. Aristotle does not believe in the importance of productivity relative to one's happiness. Instead, he feels that one should engage in activity for no external end or result whatsoever. Those activities that are chosen simply because of a desire to experience the activity are often the ones that bring the most happiness. Activities that have no product create a sense of existence for the one engaging in the activity. This, however, is not a product. Instead it is merely a way of defining or referring to the activity. An example of this kind of activity is conversation. If conversation occurs in the correct spirit, it is an activity without a product. It becomes no more than a way to pass the time. Thus, one can discern that the same activity can be practiced in two different ways: as a means of arriving at a goal, or as a method of thoroughly enjoying oneself. Aristotle, then, finding nonproductive activities the most satisfying, goes on to assert that those activities should be done purely by choice. He believes that the individual should be in control and should not be chained to serving external purposes. If Aristotle were alive today, he would surely cringe at the focus on productivity in society.

    Taking into consideration the unique powers of reason and intellect, one must then overcome the problem of knowing precisely how much to engage in a certain activity, and which activities to engage in. It is crucial to ensure that proper habits are formed, because "developing one sort of habit rather than another from early youth makes no small difference; on the contrary, it makes a very great difference, or rather, all the difference" (Cobb, Nicomachean Ethics, Book Two). The activities that one forms as a habit should ideally be ones that involve the use of reason, since that would more fully expand on the capacity that is found only in humans. Once one knows which types of activities are best, the question arises of knowing to what extent to participate in them. To solve this dilemma, Aristotle formed a spectrum, referred to as the doctrine of the mean, as a guide. He advises that one should steer away from any activity in excess or deficiency, and should strive for the mean that is correct for oneself. Aristotle is prescribing a policy of moderation as a key part of obtaining happiness. Another source of help to consider when deciding how much to engage in a certain activity is an expert in that activity. An expert would obviously know how to help one find the appropriate mean for oneself; if the person is qualified to be an expert, he or she has already conquered this problem. Settling on the type of activities and deciding to what extent one will participate in them is a very necessary step to achieving happiness.

    The final point to understand about happiness is that it cannot come totally and directly from within. One must, of course, have the proper desire and motivation, but external circumstances do play a role. For example, if one decides that conversation is a worthy activity to engage in, living in isolation would not be conducive to the activity. External factors will indeed encourage happiness in some instances, and this must be accepted and taken into account.

    Aristotle's thoughts on the concept of happiness are little more than a step-by-step process. One must first know the definition of the good life, and then go about fulfilling the purpose of a human in the specific methods he has prescribed. Aristotle's views have been studied for at least two thousand years, and they will continue to be considered as long as humans continue in the search for happiness.

Cobb, William S., trans. Aristotle's Nicomachean and Eudemian
    Ethics. College of William and Mary in Virginia.