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This Concept Map, created with IHMC CmapTools, has information related to: Aristotle, NE, pleasure, wealth, honour by ordinary people discussed in I. 5, habituation, custums (ethos) therefore "we acquire the excellences through having first engaged in the activities ... for the way we learn the things we should do, knowing how to do them, is by doing them", "the function of the human being is activitity of the soul in accordance with reason, or not without it" therefore "the human good turns out to be activity of soul in accordance with excellence", a distinction of two sorts of arete (excellence) 2. arete of character (ethike), "the sort of things we are talking about are naturally such as to be destroyed by deficiency and excess" for example "both excessive training and too little training will destroy our strength, and similarity if we drink or eat too much, that will destroy our health, whereas drinking and eating proportionate amounts creates, increases, and preserves it. So too it is, then, with moderation, courage, and the other excellences. For someone who runs away from everything, out of fear, and withstands nothing, becomes cowardly, and correspondeningly someone who is frightened of nothing at all and advances in the face of just anything becomes rash; and similarly, too, someone who takes advantage of every pleasure offered and holds back from none becomes self-indulgent, while someone who runs away from every pleasure, as boors do, is insenate as it were", "everything is completed well when done according to its respective arete (arete is derived from ariston, "the best") therefore "the human good turns out to be activity of soul in accordance with excellence", a distinction of two sorts of arete (excellence) 1. arete of thinking, "we acquire the excellences through having first engaged in the activities ... for the way we learn the things we should do, knowing how to do them, is by doing them" for example "people become builders by building, and cithara-players by playing the cithara; so too, then, we become just by doing just things, moderate by doing moderate things, and courageous by doing courageous things", arete of character (ethike) therefore "we acquire the excellences through having first engaged in the activities ... for the way we learn the things we should do, knowing how to do them, is by doing them", "happiness" (but this is inadequate, since "eudaimonia"-- literally: being guided or attended by a "good daimon, spirit" --refers to the "good spiritedness" of an entire life) in recent virtue ethics Rosalind Hursthouse, Philippa Foot: "human flourishing", eudaimonia defined as pleasure, wealth, honour by ordinary people, "the sort of things we are talking about are naturally such as to be destroyed by deficiency and excess" therefore avoid excess and deficiency, and preserve "what is intermediate between them", avoid excess and deficiency, and preserve "what is intermediate between them" now called "The Golden Mean" approach, the good is the telos (goal, aim, end) of everything but some ends are sought for some- thing else, eudaimonia usually translated as "happiness" (but this is inadequate, since "eudaimonia"-- literally: being guided or attended by a "good daimon, spirit" --refers to the "good spiritedness" of an entire life), Plato talks about a good besides the "many goods ..., existing by itself, which is cause for all of these too of their being good." discussed in I. 6, "we acquire the excellences through having first engaged in the activities ... for the way we learn the things we should do, knowing how to do them, is by doing them" leads to the crucial question how should one act?, defining the function (to ergon) of human beings leads to the thesis peculiar for human beings is that they possess reason (logos), they think, eudaimonia is complete without qualification;we choose it "because of itself and never because of some- thing else"; it is "self-sufficient.", we need to know what the hightest good is, i.e. the telos "we wish for because of itself." it is called eudaimonia