As Aristotle's lessons will help you to understand yourself and become happier

Even those who are quite happy with the work and personal life, sooner or later there is a feeling that they can do better. The person who is going through hard times - divorce, for example - or war with someone may feel remorse and try to understand how truly great his share of the blame. Many moral responsibility increases with the advent of children, because parenthood and selfishness - concepts poorly compatible. It happens that we begin to work on yourself by taking a sample of someone of your friends who know how to make the world better. Aristotelian category of vice and virtue are the self-knowledge, allowing a person to detect a weak and strong points. Appreciating themselves, to then take the necessary action to minimize the increase of virtue and vices, we are helping not only the happiness of others, but also his own.

The most extensive of Aristotle's recommendations concern the good qualities that fosters a happy person - that is, the virtues - and correlating them with flaws. The relationship between happiness and these valuable qualities - a key component in all of Aristotle's ethical teaching. As noted above, for Aristotle, it is self-evident that a person deprived of the fundamental virtues, can not be happy: "After all, no one would call perfectly happy of who does not have a single drop of courage, self-control, dignity, common sense, who are afraid to even fly, but no stop at nothing to satisfy their appetites, and close friends for ruining penny. "

Aristotle believed that the well-being person needs justice, courage and self-control - the very qualities for which in the philosophy of his teaching came to be called "virtue ethics".

The terms he used to describe the "good» (aretai) and "bad» (kakiai) properties in ancient Greek - the most common everyday words, without any load was ethical. In our country, becoming a traditional transfer to the "virtues" and "vices", they find a few unsavory connotation: "Virtue" is associated with stiffness, and "vice" - a drug houses and prostitution, while the Greek kakiai nothing in itself does not carry.

In fact, the name itself - "virtue ethics" - sounds pretty loud and bombastic. But it is not necessary to tell yourself that you are "to practice justice," simply decide to handle all of conscience, to perform their duties and to help others - and yourself - realize the potential. Not necessarily "the courage to educate" is simply trying to understand their fears and gradually get rid of them. Instead of giving a vow of "self-control", it is better to find a "middle ground" in the form of an optimal response to strong emotions and cravings and reciprocal behaviors in interpersonal interaction (that this is the Aristotelian "Composure").

Aristotle's arguments about the virtues and their evil opposites in "Evdemova ethics" and "Nicomachean Ethics" add up to a complete practical guide to moral issues.

"Virtue" or "path to happiness" - is not so much a character trait as a habit.

Eventually, after multiple repetition, they practiced to automaticity, as a skill ride cycling, and therefore (at least on the outside perspective) seem to be a permanent feature (hexis) personality. This process lasts a lifetime, but many are making significant progress towards the average ageWhen the wildest passion curb easier. Cultivating morally able - if desired - virtually any.

As Aristotle says, we are not stones, which by its nature is always falling down and that can not "teach" rise up, no matter how much Threw. He believes the virtue skill that can be learned - how to play the harp or architecture. If you're playing out of tune, your buildings are falling apart, but you're not doing anything to learn and improve, you will be justly regarded as inept. "So it is with the virtues - Aristotle argues - because doing things with the mutual exchange between people, some of us become people rightly, and the other - unjust; performing the actions among dangers and trained to fear or courage, some are manly, and others - cowards. The same applies to the inclination, and to anger: some are sensible and smooth, others - loose and anger. "

The easiest way is probably to make it out as an example of courage. Many of us have phobias and fears that we overcome by regular clashes with the frightening phenomenon that is gaining experience. As a child, I ran to the dog, and since then I have a lot of years, by hook or by crook tried to circumvent their tenth road. Aristotle would advise not to torture yourself like that. My fearAs a man of his example, pathologically boyavshegosya ferrets, stemmed from psychological trauma. But the injury - it is a disease, which means that you can recover from it. It was only when my husband persuaded me to take the puppy and I (initially reluctant) began to tinker with Finley, a few years later, I could almost easy to communicate with almost any dog ​​(although still opposed to fend them to small children).

And here is an example of a more complex: one of my friends with their hands pulled down all relations with women, because for months I am saving up discontent and suffered, and then suddenly exploded and went at all, or a woman threw his first feeling falseness. It was only on the fourth ten, accustomed himself not to pretend in front of the mother of his children, he received the opportunity to discuss issues as they become available, rather than months later, when it was difficult to something correct.

Man has by nature no skills, which rely on Aristotle virtue implying combination intelligence emotions and social interaction, and the potential for their development. Compositions comprising the "virtue ethics" can be regarded as a record of conversations that led Aristotle on walks with pupils - and Alexander in Macedonia, and later with their own students the Lyceum in Athens - how to be a man of good character, and worthy.

The path to happiness is through the decision to become a man of great soul. You do not necessarily have the means to equip a trireme, not necessarily move smoothly and talking in a deep voice.

The greatness of the soul, mental state really happy man, - this property is the very type of person to which we are all, in fact, wish to belong.

Such a person does not play with fire, to tickle your nerves, but is ready, if necessary, to give their lives for what's really important. He prefers help othersRather than ask for help. He did not curry favor with the rich and powerful and always polite with ordinary people. He "opened in a love-hate" because it hides the true feelings only one who is afraid of condemnation. He avoids gossip, because usually it is slander. He rarely condemns others, even enemies (except in the proper environment, such as at the hearing), but also praises from him you will not wait. In other words, the greatness of the soul implies a modest courage, self-sufficiency, lack of flattery, courtesy, restraint and impartiality - to implement a similar role model and sincere conviction under the force of each of us. It is no less inspiring from what has been established for more than twenty-three centuries ago.

The next step - to carry out self-examination and try on all the described Aristotle weaknesses and strengths. The list gives food for thought to anyone who knows how to be honest with yourself. As the inscription carved on the temple of Apollo: "Know thyself." This maxim was fond of quoting Socrates, Plato's teacher. If you do not "know yourself" or are not ready to recognize, for example, stinginess, or love of gossip, then you can not read. Within the framework of Aristotelian ethics telling myself the bitter truth is necessary, it is not a judgment, it is the realization disadvantages over which you can work. The idea is not to brand yourself and hate or fall in self-flagellation.

Aristotle believes almost any character traits and emotions are acceptable (and even necessary for mental health), provided that they are represented in the measure.

This measure he calls "the middle», meson. Aristotle himself never spoke of it as "golden", the epithet was added only when its philosophical principle healthy "middle" in terms of character and aspirations became associated with the lines of "Od" the Roman poet Horace (2.10): "He who is the golden mean [aurea mediocritas] faithful, / wise to avoid and shabby roof, / And, in the other that nourishes envy - / Wondrous palaces ". Whether we call this "middle ground between excess and lack" Gold really does not matter.

Sexual desire (given that people still animal) - a good property if know the limits. The excess or lack of passion made it a happiness. Anger - an integral part of a healthy psyche; a man who never gets angry, there is no guarantee that he is doing the right thing, and therefore less likely to achieve happiness. However, excessive anger has the disadvantage that is a vice. So the main thing - and a measure of relevance. Although another saying from the walls of the temple of Delphi - "Nothing to excess" - does not belong to Aristotle, he was the first thinkers developed a moral teaching that allows to live in accordance with this principle.

One of the most slippery places in ethics - a tangle of issues relating to envy, anger, vindictiveness. All these qualities play a central role in the plot of "The Iliad" - a favorite book of Alexander the Great. He took her with him to all campaigns and long discussed with his mentor Aristotle. In this epic poem, which occupies a key position in the camp of the Greek King Agamemnon envies Achilles as the greatest Greek warrior. Agamemnon publicly humiliated Achilles and takes away his favorite concubine Briseis. Achilles is furious, and when the Trojan Hector kills in a battle of his best friend Patroclus, anger only intensified. To appease the anger, Agamemnon has to return to Achilles and Briseis gifts to compensate for the humiliation. Revenge Hector Achilles quenches, killing in a duel of and abused body, and at the same time betraying of death 12 nor innocent Trojan youth, sacrificing them on the funeral pyre of Patroclus. It is already too much.

Three listed the dark passion - jealousy, anger and revenge - Aristotle describes very precisely. Most envied him and life after death. When in 348 BC. Plato died, the leadership of the Academy passed not to Aristotle, who gave it to her for 20 years and was undoubtedly the best philosopher of his generation. The rest of the academics paled next to this brilliant mind, therefore, prefer to see the head of the Academy of nondescript mediocrity named Speusippus. Later, they were jealous of delight and concern, which was surrounded by Aristotle (without adulation from his side) rulers of Macedonia and Assos in Asia Minor, where he taught for two years. It was later put a follower of Aristotle, who wrote the history of philosophy, this great people felt deep envy alone, "friendship with the kings and the absolute superiority of its works. "

The Greeks did not hesitate to express the emotions that today cause condemnation. In the Christian morality not everyone is able to find ways to cope with the Aristotelian vices. Envy, for example - it is a mortal sin, and having received a gratuitous insult, a true Christian should "turn the other cheek" rather than give resist abuser. But even if not envy our main quality does not avoided.

There is no such person who at least once not envy someone who is richer, prettier, luckier in love.

If you are desperately seeking for something and can not achieve this on their own - to heal, to have a baby, gain recognition and fame in the professional field - can be excruciatingly painful to see how it works others. Psychoanalyst Melanie Klein believed envy one of the main driving forces in our lives, especially in relationships between brothers and sisters or equal to us by social status. We could not help envy those who are more fortunate than us. And in a sense, such a reaction is useful because it urges us to eliminate injustice. In the professional field this can lead to campaign for gender equality in pay. The political expression of this reaction can be found in the fight against social order, permitting excessive gap between rich and the poor.

But envy of natural talent - so, for example, the brilliant mind of Aristotle, - only prevents happiness. It distorts the personality and could turn into an obsession. It happens that the envious person begins to stalk and harass the object of his envy - in the modern world often by cyber attacks or harassment on the Internet. In the worst case, if the envious manage to hack to death a career persecuted, he would deprive his works of genius all of society.

Aristotle recommends to define what it is you are jealous - unjustly inherited someone to share the social wealth or natural endowments. In the first case, envy can encourage you to strive for equality and justice, in the second case, it is worth considering what other people's innate talents enrich your own life. If the head of the Academy chose Aristotle, he would have brought it to the highest level - and so he left and eventually started competing in the Athens school, a Lyceum. Academics themselves, the little-known today, we would be able to bask in the glory of Aristotle and thus consolidate its. Perhaps they, like philosophers, learned to ultimately benefit from the communication with him, and did not conceal resentment.

Edith Hall - Professor Hellenist. It studies the ancient Greek culture and the lives of prominent figures of the time. In his book "Happiness for Aristotle" Edith divided thinker thoughts and draws a parallel between ancient and modern.

Examples from the life of Aristotle writer accompanies own stories, proving that the pursuit of happy life It was and always will be important. The book shows that the advice that the ancient Greek philosopher gave to his disciples, are working today.

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