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It is interesting to compare this account of Happiness with Mill’s in Utilitarianism. Mill’s is much the less consistent: at times he distinguishes and at times he identifies, happiness, pleasure, contentment, and satisfaction. He wavers between belief in its general attainability and an absence of hopefulness. He mixes up in an arbitrary way such ingredients as “not expecting more from life than it is capable of bestowing,” “mental cultivation,” “improved laws,” etc., and in fact leaves the whole conception vague, blurred, and uncertain. Aristotle draws the outline with a firmer hand and presents a more definite ideal. He allows for the influence on happiness of conditions only partly, if at all, within the control of man, but he clearly makes the man positive determinant of man’s happiness he in himself, and more particularly in what he makes directly of his own nature, and so indirectly of his circumstances. “‘Tis in ourselves that we are thus or thus” But once more this does not involve an artificial or abstract isolation of the individual moral agent from his relation to other persons or things from his context in society and nature, nor ignore the relative dependence of his life upon a favourable environment.

The main factor which determines success or failure in human life is the acquisition of certain powers, for Happiness is just the exercise or putting forth of these in actual living, everything else is secondary and subordinate. These powers arise from the due development of certain natural aptitudes which belong (in various degrees) to human nature as such and therefore to all normal human beings. In their developed form they are known as virtues (the Greek means simply “goodnesses,” “perfections,” “excellences,” or “fitnesses”), some of them are physical, but others are psychical, and among the latter some, and these distinctively or peculiarly human, are “rational,” i e, presuppose the possession and exercise of mind or intelligence. These last fall into two groups, which Aristotle distinguishes as Goodnesses of Intellect and Goodnesses of Character. They have in common that they all excite in us admiration and praise of their possessors, and that they are not natural endowments, but acquired characteristics But they differ in important ways. (1) the former are excellences or developed powers of the reason as such—of that in us which sees and formulates laws, rules, regularities systems, and is content in the vision of them, while the latter involve a submission or obedience to such rules of something in us which is in itself capricious and irregular, but capable of regulation, viz our instincts and feelings, (2) the former are acquired by study and instruction, the latter by discipline. The latter constitute “character,” each of them as a “moral virtue” (literally “a goodness of character”), and upon them primarily depends the realisation of happiness. This is the case at least for the great majority of men, and for all men their possession is an indispensable basis of the best, i e, the most desirable life. They form the chief or central subject-matter of the Ethics.

Perhaps the truest way of conceiving Aristotle’s meaning here is to regard a moral virtue as a form of obedience to a maxim or rule of conduct accepted by the agent as valid for a class of recurrent situations in human life. Such obedience requires knowledge of the rule and acceptance of it as the rule of the agent’s own actions, but not necessarily knowledge of its ground or of its systematic connexion with other similarly known and similarly accepted rules (It may be remarked that the Greek word usually translated “reason,” means in almost all cases in the Ethics such a rule, and not the faculty which apprehends, formulates, considers them).

The “moral virtues and vices” make up what we call character, and the important questions arise: (1) What is character? and (2) How is it formed? (for character in this sense is not a natural endowment; it is formed or produced). Aristotle deals with these questions in the reverse order. His answers are peculiar and distinctive—not that they are absolutely novel (for they are anticipated in Plato), but that by him they are for the first time distinctly and clearly formulated.

(1.) Character, good or bad, is produced by what Aristotle calls “habituation,” that is, it is the result of the repeated doing of acts which have a similar or common quality. Such repetition acting upon natural aptitudes or propensities gradually fixes them in one or other of two opposite directions, giving them a bias towards good or evil. Hence the several acts which determine goodness or badness of character must be done in a certain way, and thus the formation of good character requires discipline and direction from without. Not that the agent himself contributes nothing to the formation of his character, but that at first he needs guidance. The point is not so much that the process cannot be safely left to Nature, but that it cannot be entrusted to merely intellectual instruction. The process is one of assimilation, largely by imitation and under direction and control. The result is a growing understanding of what is done, a choice of it for its own sake, a fixity and steadiness of purpose. Right acts and feelings become, through habit, easier and more pleasant, and the doing of them a “second nature.” The agent acquires the power of doing them freely, willingly, more and more “of himself.”

But what are “right” acts? In the first place, they are those that conform to a rule—to the right rule, and ultimately to reason. The Greeks never waver from the conviction that in the end moral conduct is essentially reasonable conduct. But there is a more significant way of describing their “rightness,” and here for the first time Aristotle introduces his famous “Doctrine of the Mean.” Reasoning from the analogy of “right” physical acts, he pronounces that rightness always means adaptation or adjustment to the special requirements of a situation. To this adjustment he gives a quantitative interpretation. To do (or to feel) what is right in a given situation is to do or to feel just the amount required—neither more nor less: to do wrong is to do or to feel too much or too little—to fall short of or over-shoot, “a mean” determined by the situation. The repetition of acts which lie in the mean is the cause of the formation of each and every “goodness of character,” and for this “rules” can be given.

(2) What then is a “moral virtue,” the result of such a process duly directed? It is no mere mood of feeling, no mere liability to emotion, no mere natural aptitude or endowment, it is a permanent state of the agent’s self, or, as we might in modern phrase put it, of his will, it consists in a steady self-imposed obedience to a rule of action in certain situations which frequently recur in human life. The rule prescribes the control and regulation within limits of the agent’s natural impulses to act and feel thus and thus. The situations fall into groups which constitute the “fields” of the several “moral virtues”, for each there is a rule, conformity to which secures rightness in the individual acts. Thus the moral ideal appears as a code of rules, accepted by the agent, but as yet to him without rational justification and without system or unity. But the rules prescribe no mechanical uniformity: each within its limits permits variety, and the exactly right amount adopted to the requirements of the individual situation (and every actual situation is individual) must be determined by the intuition of the moment. There is no attempt to reduce the rich possibilities of right action to a single monotonous type. On the contrary, there are acknowledged to be many forms of moral virtue, and there is a long list of them, with their correlative vices enumerated.