Paper Sample on Aristotle's Influence on Business Ethics: Eudemian & Nicomachean Ethics

The concept of ethics in business entails the implementation of moral guidelines and policies to shape how a business enterprise conducts itself and its activities. Business ethics is a broad field and has witnessed several philosophers who have emerged to defend their positions on the subject. One of these philosophers is Aristotle, who influenced the field of business ethics by writing two renowned ethical treaties: Eudemian Ethics and Nicomachean Ethics. According to him, the ethical theory is a different field from theoretical sciences; instead, it is understood through the acquisition of specific good habits or “virtues” as he often called them (Bykova 450). Aristotle holds that ethics enables an individual to understand goodness; therefore, his theories aim at delineating a good human being through focusing on moral and intellectual virtues. Also, Aristotle identifies the concept of friendship as a significant part of the community, including business organizations (Robinson 86). Friendships and acknowledging good or bad plays a critical role in determining one’s happiness. That is, living life based on the essential nature as rational beings and achieving all the goods in terms of health, wealth, knowledge, and friends guarantee happiness. As a result, the analysis conducted in this paper focusses on discussing the various types of happiness outlined by Aristotle. Furthermore, the review addresses how the philosopher would have responded to the modern concept of networking in organizations.

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In his work, Nicomachean Ethics, Aristotle presents a theory of happiness, which tends to provide the answer to the ultimate purpose of human existence. That is the end goal that individuals should focus their efforts on achieving. Although most people strive to seek wealth and reputation, these objectives are not self-sufficient and do not have the value to occupy the good that humans should aim. However, happiness meets all the requirements since it is final, autonomous, and always an end in itself. In chapter nine and ten of the book, Aristotle addresses various types of happiness, including happiness from doing good for others and making the world a better place (Aristotle 1174a). In this type of happiness, people move away from themselves and focus their efforts on improving the wellbeing of other members of the community. Individuals undertake actions of courage, justice, and other elements of goodness towards one another. The achievement and excellence in these activities lead to the development of proper and morally upright man, which eventually results in happiness.

In the tenth chapter of the book, Aristotle addresses the notion of pleasure as another type and source of happiness. Pleasure is an essential part of a human being, but its benefits are relatively short-lived compared to other forms of happiness. The notion has drawn mixed opinions with some people viewing it as the chief good, while others consider it to be bad. However, according to Aristotle, pleasure is not a process and, therefore, does not come into existence through developmental processes. Instead, it occurs when something within a person is activated and brought into good condition by an external object that is also in good condition. Besides, another type of happiness relates to one’s passion in that, being passionate about a specific activity such as a hobby or cause. Involvement in such activities results in short term happiness and leads to a sense of contentment and achievement. Lastly, another classification of happiness is based on purpose, and it involves the feeling of being a part of something bier than oneself. In such cases, people find meaning in their lives and realizes that their actions can impact long term happiness and fulfillment.

I agree and support Aristotle’s teachings on the overall purpose of life and his categorization of happiness. Individuals' lives indeed have purposes, and their sole responsibility is to attain that particular purpose. For human beings, the primary purpose of their lives is to lead a happy and good life. Therefore, every human activity aims at attaining happiness, and its attainment symbolizes the end objective of every individual. Also, I agree with the categorization of happiness by the philosopher in terms of pleasure, passion, and purpose. The three aspects differ from one individual to the other; therefore, the author’s categorization acknowledged that every individual has a different purpose, passion, and pleasure in life. Therefore, the model leaves it open for people to develop self-awareness and understand what makes them happy and unhappy. As a result, Aristotle’s categorization recognizes the difference in levels of people’s happiness based on these factors.

The main topic addressed in the ninth chapter is friendship, in which Aristotle highlights three types of friendships: the friendship of utility, the friendship of the good, and friendship based on pleasure. In the friendship of utility, individuals involved have no specific affection for one another, but they are connected because each one of them is receiving some advantages in exchange (Aristotle 1165b). The relationship is not permanent since the parties are bound to separate once the benefits come to an end. On the other end, friendships based on pleasures are more witnessed as a result of emotional connections. This type of friendship is more short-lived than the others, and it can only last as long as the parties gain enjoyments through mutual interest from external activities. However, the last type of friendship, the friendship of the good (virtue), is the highest and most ideal option, according to Aristotle. Instead of pleasure and utility, the foundation of this type of friendship is a mutual appreciation of the virtues that each individual holds. I agree with him because, in this relationship, it’s the people and their attributes that provide incentives for the two parties to be in each other's lives. Also, such relationships take time to build, and once it is done, the relationship can last for a long time.

Today, technological advancements and the epic rise of the internet have increased connectivity and enabled individuals to create relationships online. The Aristotelian theory of friendships can be used to analyze and categorize these online friendships on Facebook and Instagram. First, Aristotle describes friendships as individuals who bear mutual goodwill and positive wishes towards one another (Kaliarnta 66). Like normal friendships, the internet enables people to meet, interact, and share ideas. The interaction can sometimes be intense and frequent with the sharing of personal stories, experiences, information, and establish a secure connection and understanding. However, the moral aspect of Aristotelian theory is often under question due to the absence of real-life interaction in online friendships. Also, the online presentation of oneself is sometimes not accurate and can prevent the parties from truly knowing each other's character (Kaliarnta 66). As a result, this type of friendship cannot realize or attain the highest level of friendship, according to Aristotle, that is virtue friendship. However, he would categorize these online connections as either friendship on utility and pleasure. However, due to the advancement in technology, I would redefine friendships to incorporate the significance of online interactions. Therefore, ideal friendships should be a connection between two or more people, whether virtual or real, in which the parties involved receive any form of support and emotional benefits.

Works Cited

Aristotle. “The Ethics of Aristotle.” 10th Edition, 2018. http://www.gutenberg.org/files/8438/8438-h/8438-h.htm#link2H_4_0012

Kaliarnta, Sofia. “Using Aristotle’s theory of friendship to classify online friendships: A critical counterview.” Ethics Information Technology, 2016, vol. 18, pp. 65-79. DOI 10.1007/s10676-016-9384-2

Robinson, Richard. “Friendships of virtue, the pursuit of the moral community, and the ends of the business.” Journal of Business Ethics, 2018, vol. 151, pp. 85-100. doi.org/10.1007/s10551-016-3277-5