Nicomachean Ethics: The Differences Between David And Jonathan

To discover the nature of human happiness it is necessary to determine what the function of a human being is. A person's happiness consists of fulfilling the natural function toward which they are being directed. This natural function is something that is specific to only human beings. This function is something that sets human beings apart from everything else in the world. Generally speaking, a person is primarily his intellect. Where the spirit and desire are also important, it is the rational part of the soul that should be considered the person's identity. Aristotle emphasized that eudaimonia was constituted by rational activities that were associated with human virtue rather than human power, or honor. According to Aristotle, the rational activity has to be indicated as pride, bravery, or friendships that are mutually beneficial, pride and honesty among others.

The way in which Aristotle begins Nicomachean Ethics is with the statement “Every craft and every line of inquiry, and likewise every action and decision seems to seek some good.” (Aristotle Bk.1, Ch.1). This is a fitting way to begin, as it addresses exactly what the entire book hopes to convey. While at this point in the novel, readers remain unaware what the good that he is referring to means, it becomes clearer and clearer as it progresses why this is such an apt beginning. The Nicomachean Ethics is devoted to the notion that all humans are attempting to seek the ultimate end, which Aristotle describes as happiness, or the Good. If, as he says, everything we do in life is to seek some good, then each action or decision we make brings us closer to the ultimate end.

Happiness to Aristotle is to have virtuous activity of the soul and to have achieved the highest good in life (Book I, Chapt. 9, Para.3). To be a virtuous activity of the soul means to participate in honorable and noble activities and to truly be happy and caring when doing them. In Book I, Aristotle implies that someone who does a virtuous activity, but does not really care to do it, is not really being virtuous, whereas someone who does care is truly being noble. Aristotle implies an argument from eudemonia, or happiness, where in order to live a jubilant life, one must live well, but what exactly Aristotle means by this is to live contemplatively and virtuously. He becomes clearer about the behaviors in having a good

Saul’s son Jonathan found great favor in David. Jonathan grew to love David, and helped protect him from Saul’s wrath. The friendship of David and Jonathan was the effect of divine grace, which produces in true believers one heart and one soul, and causes them to love each other (Henry, 2000). It is possible to love other people even if a parent has hatred in their hearts towards them. When Jonathan could not stop Saul’s march toward evil, he could warn the intended victim, thus averting a tragedy (Fackler, 2006). Christians in today’s world can learn a valuable lesson of loving others even if there are issues that are impending on the situation that could cause anger to occur. Jonathan was loyal to David causing a positive reflection on his covenant and commitment to his friendship with David. “And it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul” (KJV, 1 Samuel 18:1). Jonathan vowed to help David and stood by his word. Those who love Christ as their own souls will be willing to join themselves to him in an everlasting covenant (Henry, 2001). I was unaware that David and Jonathan had such a special bond; and made me think about my own life and my commitment to my friends. There can be strength found in God’s word if you put him first as David did in his own battles.

As one of the greatest philosophers of all time, Aristotle was one of the greats. He altered history and the way our world views philosophy and ethics. One of his theories of ethics that he written in the form of 10 books was Nicomachean Ethics, this theory consisted of Aristotle’s perspective on the life of man and what makes a good life for man. Personally, I think his theory of ethics is a good outline of how to be an ethical and happy, I think Nicomachean ethics is a valid theory as it makes sense, and as a base line or starting point can be applied to many situations. Aristotle purposes that all human beings work toward a supreme happiness or good, this good is

The beginning of Book eight of the Nicomachean Ethics states that friendship is a “kind of virtue and it is also most necessary for living” (Book VIII, 1155a, 1-2). Friendships connect to all walks of life, with friends we can help young from making mistakes and assist the elderly in life through their delicate state they cannot do themselves. The most significant power friendship has is the ability to hold communities and how it’s closely connected to justice (Book VIII, 1155a, 20-26). Which is interesting because it seems that by human nature we strive for the sense of harmony in a community. We aim for happiness between community members and happiness as a whole. Aristotle later comments that a possession of many friends are one of the fine things of life and it is a splendid thing to obtain.

In Aristotle’s Nicomachean Ethics, ethical virtue is at the base of every Aristotle argument. Aristotle’s goal is to discover: what constitutes human excellence? A key position Aristotle takes in ethical virtue involves habit among human actions, “Neither by nature, then, nor contrary to nature do the virtues arise in us; rather we are adapted by nature to receive them, and who are made perfect by habit.” (Nic.2.1.1103a23-25). Through this statement, Aristotle believes that humans do not have virtues by nature, which means humans cannot be born with virtue. However, nature equips humans with the potential to acquire virtue over time through social training and habituation. Aristotle’s concept is on the same grounds as Roger Bergman’s, author of Catholic Social

I do have to agree with Aristotle when he state states that Goodness/virtue is the best kind of friendship, and that it is the most “successful” type of friendship. I agree with this because with Utility and Pleasure they are not exactly what you would call a true friendship. With these two kinds, they both only work for a short period of time when at least one of the people involved is gaining

In books VIII and IX of The Ethics Aristotle says that friendship (philia) itself is a virtue, and is not only important for

Many different texts speak of a friendship between two or more heroes. Two such are the Bible and the Gilgamesh Epic. In 1 and 2 Samuel we find the story of Johnathan and David and the Epic presents the story of Gilgamesh and an Axe with the entual introduction of the character of Enkidu. In both of these texts friendship is taken to the level of sexual love. Although I do not believe you can interpret both in this manner.

In his Nicomachean Ethics, Aristotle explores virtues as necessary conditions for being happy. A virtuous person is a person with a disposition toward virtuous actions and who derives pleasure from behaving virtuously. Aristotle distinguishes between two types of human virtue: virtues of thought and virtues of character. Virtues of thought are acquired through learning and include virtues like wisdom and prudence; virtues of character include bravery and charity, which are acquired by habituation and require external goods to develop. As a consequence, not all people can acquire virtues of character because not all people have the external goods and resources required to develop that disposition.

A utopian idea exists of the unbreakable and unfailing bond between close friends. Such is the case in the tale of Damon and Pythias by Aristoxenus. These men had a strong bond, and they trusted each other, even in the face of death. Their example caused the idea of true friendship to be emulated, encompassed, and engineered by this tale. True friendship is a priceless treasure; true friendship is unconditional.

With the exception of a biblical marriage, there is nothing better than biblical friendship. The Bible says that brothers dwelling together in unity is good and pleasant [Psa 133.1]. Christ is at the center of biblical friendship, and it is His grace extended to all the brethren that makes us brothers and enables biblical friendship to flourish [Bonhoeffer, 25]. Biblical friendship seeks to serve, is compassionate, and builds each other up. In contrast, secular friendship springs from pride and desire [Bonhoeffer, 35]. There is no judgement in true biblical friendship; therefore, there is joy and strength in it [Bonhoeffer, 31]

We all someday intend to live and value a good life. The good life is a condition in which a person will be the happiest. Everyone wants to live a good life but in reality, we all go through trials and tribulations. Psychology is commonly defined as 'scientific' study of human behaviors and cognitive processes. Two such philosophers, Plato, who was Aristotle's mentor, has a lot to say about happiness, virtue, and political life in his masterful book, the Republic. Part of Plato's case for his view that we must be moral to be truly happy rests on a discussion of the four cardinal virtues: wisdom, courage, moderation, and justice. As for Aristotle, happiness is not a state but an activity. In his Nicomachean Ethics, the philosopher Aristotle tries to discover what is 'the supreme good for man', that is, what is the best way to lead our lives and give it meaning. For Aristotle, a thing is best understood by looking at its end, purpose, or goal, deem the good life as the state in which a person exhibits total virtue. Going back in ancient times, how would Plato or Aristotle come up with a basic conclusion for the human soul or would they have the people discover their problems on their? Since this is more towards the clinical psychology I don't think they had a therapy like we have today. Clinical psychology is integration of science, theory and clinical knowledge to understanding, preventing, and relieving psychologically-based distress or dysfunction and to promote subjective

Friendship is a type of love called philia that is fundamentally grounded in both a common interest and a desire for each other’s well-being. The moral attributes of both individuals that are involved are significant in their friendship. According to Aristotle in Nicomachean Ethics, it is because of these moral “attributes that we were friends” (149). Morality is a set of ideals that should be strived for because they are helpful to humanity. Moral changes occur when people begin to or stop doing these ideals. Is it ethical to depart from a genuine friend due to a change in morality, for better or worse, by either party? In most other situations, it is immoral to depart a friendship because philia is a patient, but still conditional, form of love. In necessary situations, Aristotle argues that ending a relationship is reasonable. If the members of a genuine friendship change morally, it should lead to departure. This conclusion assumes that people can change themselves ethically and that people who are a part of a genuine friendship can end their relationship.