Aristotle's Concept of Happiness

OUR LADY OF THE MOST HOLY TRINITY COLEGE SEMINARY CHAPTER I
INTRODUCTION
Happiness is always connected with mans existence. Man is always seeks and aspires for something that will give him happiness. Human nature shows mans tendency towards the good, it tends to seek good life which leads to happiness. In the context of seminary life happiness is one of the motivating factors in choosing ones vocation. Success or failure in seminary life is often measured by the degree of happiness a seminarian experienced. Happiness is always misinterpreted by some people and doing such things that for them is happiness. They also say that satisfaction of ones act makes them happy and others for pleasure and fulfillment of ones desire. From the different views of happiness the commonality is always for a certain good. Man in his right mind and with right reason will certainly do things for his good and for others. Good is also equated as living well as desire for happiness. Aristotle said that happiness is concomitant with good. He defines his view of happiness as a state of flourishing an involvement of an act and practice that corresponds with right reason and choice. It is not just chosen for something else as a means but it is desired rather for a sufficient end. Therefore, the first thing we must always keep in our mind is the way where one flourish for its own good, and one act in accordance with proper reason, and virtuous enough to live life in his fullest.
SitioLangon, Cararayan Naga City
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OUR LADY OF THE MOST HOLY TRINITY COLEGE SEMINARY

Happiness is the good of human endeavors. The best life is one of the excellent human activities. Contemplation is the greatest activity and the highest good for Aristotle that pertains to perfect happiness. Aristotle Eudaimonia presents the conviction of ones act chosen for its own sake towards the end.
A. STATEMENT OF THE PROBLEM

Nowadays, many people are concerned with understanding of ethical theories regarding the exercise of proper actions and morality. In connection with this, the researcher tries to give an apt ways in this study about Aristotles Ethics and the use of reason for its realization. The researcher focuses in his study the connection of Happiness most especially in the SOLT seminary formation. The researcher formulated some questions for a clearer understanding of his study;
Main problem;
How is Aristotles happiness relevant to SOLT seminary formation?
Sub- problems;
1. How does Aristotle conceive man? 2.What is the ergon of man? 3. How does Aristotle view happiness? 4. Howdoes man attain happiness?
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B. SCOPE AND LIMITATION

The researcher based his study on Aristotle ethics. It focuses mainly on mans end in the attainment of happiness. It deals with the activities of man, his function and purpose in life. The research also centers and applies his study in relevance of happiness in the SOLT seminary formation. C. SIGNIFICANCE OF THE STUDY Aristotle was indeed a great philosopher, what is interesting on studying his philosophy is the fact that his thought is always helpful and applicable even at our present time. His philosophy exists as the way human seek to know and experience. His ethical way of thinking has been marked as a direct response of man to act and to choose his own good and for the attainment of his end. The researcher wants to explicate the meaning of life and the way it encounters and attain his ultimate purpose towards happiness. Seeking ones happiness is truly a process and does not come to be as the way we wanted, but it employs a proper way of dealing it based on right judgment and reason. This study will show the significance of striving to face challenges in life in order to attain happiness, which is the ultimate purpose of life. The study is significant in the seminary formation to the seminarian as the core of this research and to the reader who wants to develop their understanding about Aristotles Nichomachean Ethics.
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D. METHODOLOGY
The researcher uses his idea on understanding the Nichomachean Ethics that will elucidate the thought of mans response towards happiness. The researcher also read articles and exhortations that will expound his topic. Thus,
the author focuses on library research, thesis works and gathering of data from other related sources with regard to this topic. The researcher is also critical in relating his own experience to give a clear notion of his work. Finally, the researcher used the data gathered to answer the problem of the study.
E. HISTORICAL BACKGROUND: Aristotle was one of the famous philosophers in the ancient time. He is a student of Plato. He was born in 384 B.C in the Macedonian town of Stageira. His supportive parents, NIchomachus and Phaestis his father was a physician to the king of Macedonia, trained him and in his early age, he was sent to Athens to study at the Academy. He remained there for twenty years and became as a student and colleague of Plato.1 After the death of Plato, Aristotle went to Asia Minor where he opened a Branch of the Academy. He stayed with his friend Hermias, who became the ruler of the coastal
1
town
of Atarneus and Assus. He fell inlove and married
, Frederick Coplestone SJ, A History of Philosophy, volume 1, Ancient Philosophy, Part II, Greece and Rome, p. 6
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Pythias. During these years in Assos, Aristotle began to make his own philosophy and break away from Platonism. Aristotle decided to leave the city of mitylene where he devoted himself to the study of the natural sciences and he met Theophrastus whom later became his famous student. Aristotle was called by King Philip of Macedon to tutor his son Alexander who later became known as Alexander the Great. In 335, Aristotle returned to
Athens where he established a school close to the temple dedicated to Apollo Lyceus and he names it Lyceum. Aristotle stayed in Athens was became and productive. He was able to systemize the philosophical and works that he bequeathed to posterity. After the death of Alexander the Great, Aristotle returned to Athens and was charged with impiety by his fellow Athenian. Hi did not want to happen to him what had happened to his fellow Athenian, Socrates, who was also condemned to die. With no other reason, he fled to the city of Chalcis, on the short period of time, he died of an illness. fruitful
scientific
island of Euboea, wherein after the
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II.DEVELOPMENT OF ARISTOTLES THOUGHT.
Aristotle thought went a gradual development that lasted most of his life. Such development was seen in his writings. Aristotles writing are distinguished into three periods. In the first down to the 347 BC, Aristotle was an emphatic and enthusiastic defender of Platonism. Here belong the
dialogues , with an exception of an philosophy,
and in them Aristotle hold
fast the platonic view of the soul as given in the Phaedo and republic and to the doctrine of the forms. In the second period, from 347 to 335 B.C, Aristotle became increasingly critical of Platonism, above all the doctrine of forms. In this period, he wrote on philosophy. Finally, in the period after 335B.C Aristotle was feeling his way toward a type of thinking based wholly new principle that of emphatic science, and by the end of his life he had come to
reject all the essential features of Platonic other worldly metaphysics.2 Plato influenced Aristotle thought since he stayed with Plato for twenty years. Aristotle helped him to create a new way of thinking in order to produce better ideas, this is the reason why Aristotle was separate his thought from Plato. Thats the time when Aristotle gave an opposition to Plato. On that moment he gave new way of his own philosophy and create a new way of thinking. Regarding the views of Good, for Plato the good is the unifying principle of the world of forms. The world is gaze, transcendent, immutable and immanent. In his ethics particularly, the good possess qualities such as
Paul Edwards, The Encyclopedia of Philosophy, Vol ,.I ( NY, MAcmillian Publishing CO., Inc. and Press, 1967) p.153
free
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reasonableness, proportion or symmetry, knowledge completeness and virtue. For Aristotle, the good is the aim of any action. There is no good in itself. There are many goods. As contrasted to Platos immutable good, he proposed good as changeable, a becoming from less to the best. Although Aristotle was returned throughout his life personal affection for Plato and learned much from him, Aristotle work was more pragmatic than Plato.
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CHAPTER II REVIEW OF RELATED LITERATURE A.1 BOOKS
. In developing this research, the researcher considers some literature that would elucidate and deepen the discussion of his topic. The researcher analyzes his research by citing some books and using reliable website to further understand his topic. In Sarah Broadie, Ethics with Aristotle published by Oxford University Press Inc, in 1991,in this study Sarah Broadie gives an argued account of the main topics of Aristotle's ethics: eudaimonia, virtue, practical reason, pleasure, and the ethical status of theory. "eudaimonia," probes Aristotle's division of the soul and its virtues, and traces the vagueness in deliberate action.. The concept of pleasure as value-judgment is expounded, and the problem of akrasia is argued to be less of a problem to Aristotle than to his modern interpreters. Showing that the theoretic ideal of Nicomachean Ethics is in step with the earlier emphasis on practice, as well as with the doctrine of the Eudemian Ethics, this book makes a major contribution towards the understanding of Aristotle's ethics. In Thomas Higgins,Basic Ethicspublished by Milwaukee: The Bruce Publication CO. in 1968. It discusses the act of man towardsworthwhile living and contains the factors on how to attain happiness and to act in accordance
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with the right reason. It also tackles the connection of the mean the excess and the defect as regards in maintaining the act of man towards right action. In Austin Fagothey, Right and Reason, published by St. Louis: The C.V Mosby in 1953 states that man seeks happiness as natural tendency of human nature. This book is significant because it deals about mans action towards
good in making moral decisions. This book stands as a beacon of common sense in today's confused world. book in the Right and Reason is a thoroughly competent
philosophy of Ethics, which gives the science of morality from the
Aristotelian Thomistic, common sense school of thought which is none other than the lasting Philosophy of the Ages. The philosophy outside of which one's positions quickly become absurd and all reasoning ends up in dead ends. In Anthony Kenny, Aristotle on the Perfect Life, published by Oxford University Press, Inc., New York in 1992. It helps to set the terms of this
debate a quarter of a century ago. Later, in TheAristotelian Ethics, he argued that Aristotle's Eudemian Ethics had no less a claim than the better-known Nicomachean Ethics to be taken as a late and definitive statement of Aristotle's position. In this new work he refines his view of the relationship
between the two treatises and shows how to reach an accord on the interpretation of the texts. In Francis Edward Sparshott, Taking Life seriously; A Study of the
Nichomachean Ethics published by Toronto; Buffalo University of Toronto Press in 1994.This is the first book in modern times that makes sense of the
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Nicomachean Ethics in its entirety as an interesting philosophical argument, rather than as a compilation of relatively independent essays. In Taking
Life Seriously Francis Sparshott guides the reader through the whole text passage by passage, showing how every part of it makes sense in the light of
what has gone before, as well as indicating problems in Aristotle's argument. This book also focuses in the good life.This book expands Aristotle's Nicomachean Ethics as a continuous argument, and a chain of exposition on the problems of human life. In Thomas Aquinas Summa TheologicaTranslated by Fathers of the Dominican, published by Province, Chicago: Encyclopedia Britannica Inc in reasoned
1952. This is a major work divided into several books. Thomas Aquinas discusses the moral virtues in detail. He draws from the teachings of Aristotle and later thinkers. The moral virtues are treated in general in the Prima
Secundae, The moral virtues are treated in detail in the Secunda
Secundae. He under
discusses each of the cardinal virtues, the sub-virtues that are included
them, and the opposite vices. You will also find some works by Aquinas specifically about the virtues. Also, his commentary on Aristotle's Nicomachean Ethics covers the same material. In Richard MckeonsIntroduction to Aristotle published by Random house inc.in 1947, .It discusses the EthicaNichomachea of Aristotle which
focuses the good for man, moral virtues, continence and incontinence of pleasure and the importance of friendship in attaining happiness. The general
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introduction also supplies the essential information concerning Aristotle, his times and his influence. In Will Durants The Story of Philosophy published by Simon and Schuster, Inc. in 1933, discusses the ideas of the great thinkers, the economic and intellectual environments which influenced them. It focuses also the personal traits and adventures out of which each philosophy grew. This work describes the lives and opinions of the greater philosophers. The period of time covered begins in the early centuries before Christ with the famous Greek philosophers Socrates and Plato. Aristotle and beginning Greek science are presented as these early centuries close. The following fifteen hundred years are summarized with moderate historical detail. This also includes the historical background Aristotle and on how his thought was begun in his idea of happiness. In RenfordBambroughThe Philosophy of Aristotle. New translations by J.L Creed and A.E Wardman 1963. It discusses the problems that still confuse and preoccupy philosophers of the present day and the questions being debated today. The researcher elucidates and conceptualizes the significance of good in relation to ones happiness as final end. This book offers a new selection in new translation, along with a contemporary reevaluation of the philosophy of the master of Western thought, and modern world. shows his vital, continuing influence in our of
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B. INTERNET SOURCES;
In http://www.cabrillo.edu/~cclose/docs/Aristotle%20Ethics.pdf.It
discusses the Aristotles Nichomachean Ethics and the attainment of happiness as flourishing when a person is concurrently doing what he ought to do and
doing what he wants to do. It tackles the virtues, which is the means between the extremes. Aristotle says that the virtuous person sees the truth in each case, being as it were a standard and measure of them.. Aristotle thinks of the good
person as someone who is good at deliberation, and he describes deliberation as a process of rational inquiry. In http://homepages.ed.ac.uk/wpollard/aristotlesethics.pdfIt also deals with the study of moral acts and how one must act on his nature. Aristotle ethics is tantamount of the balance life and attainment of ones end.
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CHAPTER III ARISTOTLES CONCEPT OF HAPPINESS A.NOTION OF MAN

Man for Aristotle is concrete composed of body and soul. The soul is the composite whole that gives life and commands. For the soul is, so to speak, the first principle of living things.3 The body is an extension while the soul is the principle of being a man. The soul then, is the cause and principle of the living body, and as these are talked of in several ways, so is the soul is the cause of the body in three ways we have distinguished; for it is the cause as that from which the movement itself arises, and as that for whose sake it is, and as a formal substance of ensouled bodies. 4 Again the actuality is the rationality of that which is potentially is something. But it is also clear that the soul is the reason for the body as that for which it is; for just as the mind acts for the sake of something, in the same way does nature and this is its end.5 The soul has the fundamental activity and that activity is to use his reason. Being rational implies that man has a capacity of immanent activity for self3
Aristotle. DE ANiMA (On The Soul) translated by; Hugh Lawson- Tancred ,(England, Penguin Books 1986.) p . 126 4 Aristotle. DE ANiMA (On The Soul) translated by; Hugh Lawson- Tancred ,(England, Penguin Books 1986.) p . 165 5 Ibid. p. 165-166
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instituting, self-governing and the recognition of participating in the logos. Being as such, man is capable of activity that starts and terminates within him.6 The soul is divided into two; the rational and the irrational. It is ordained toward pure intellection and action as well as willpower of means to attain the end. The irrational parts revolve in the activities of nutrition, growth, and reproduction and making of desires and wishes. Man as a rational must think and act on his nature. Reason is the essential part of mans very nature that is why, man must act in his right reason. In connection with happiness, mans structure shows that the end of his own being is understood by knowing first his nature and purposes in acting towards his end. In this way, he is able to do such things reasonably, he does not act blindly rather he acts and thinks by comparing and contrasting for a distinct purpose. Happiness is the act of right reason which is evident in mans nature.
Man is a rational animal guided by rational principle. His distinctive characteristic is his type of consciousness, a consciousness able to abstract, to form concepts, to apprehend reality by a process of his reason.7 It is
6 7
Ramon Reyes.Ground and Norm of Morality ( Manila: AdeMu press, 1989), p.20 http://homepages.ed.ac.uk/wpollard/aristotlesethics.pdf
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B.MANS ERGON
For Aristotle ergon refers to the purpose of man by which he is expected and ordained to attain. The purpose is no other than of living as human beingprimarily that of becoming a rational being practicing the highest activity that is due to man. The function of humans is to lead a life of activity and action of the soul with reason, and the human good is to do this well.8 As such the exercise of reason is evidently the practice of happiness. The function of man is the good and the well, since we are rational thinker and the function of man resides as an activity of the soul the act must be good itself in its principle.
Aristotle argues that man must possess function specific to humans, and that this function must be an activity of the soul in accordance with reason. He identified such an optimum activity of the soul as the aim of all human deliberate action, eudaimonia, generally translated as happiness. It is in the nature of man to act if he foresees that the object of his action is good. To have the potential of being happy in this way necessarily requires a good character, often translated as moral (or ethical) virtue (or excellence).
Aristotle also explains that the ergon of man his apprehension is mainly based on the doctrine of mans ergon. He considers that end is to be found in the relationship between the rational part which is the practical intellect and the desires for it. In his theory, he points out that when a man realizes his ergon
http://facultystaff.vwc.edu/~rwoods/docs/eudaimonia1.pdf
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expected of him as a rational being, he attains not just the good simultaneously achieves his happiness. for him but
C.HAPPINESS THE END ITSELF, THE FINAL GOOD

All human activities aim at some good. Every art and every inquiry,
and similarly every action and pursuit, is thought to aim at some good; and for this reason the good has been rightly been declared to be that at which all things aim.9 Happiness is the supreme good that supplies the purpose of existence and measures the value of human activity. Good has been well defined as that which all things aim.10It is a worthwhile life since all human action surely aimed at some single goal. Happiness must be planned and an aim for a sufficient end which is desired for its own sake. Man to be truly happy must tame the irrational parts and must act in accordance with the right reason.11 Man is not born with happiness rather to obtain happiness is through the process of habituation, learning, studying and other kinds of training.
Happiness is an end not a means. In every act or choice we make, corresponds with the realization of its end. Human happiness occurs when a person is along with doing what he ought to do and doing what he wants
to do to patent his attitude of happiness.
Justin D. Kaplan, The Pocket Aristotle (Washington Square Press Publication of Pocket Books, 1958) p. 160 10 Aristotle, Nichomachean Ethics, Trans Martin Ostwald(new York; Library of Liberal Arts, 1962) p.3 11 Thomas Higgins. Basic Ethics, ( Milwaukee: the Bruce Pub. Company, 1968) p. 62
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It seems to be so also from the fact that it is a first principle: for it is for thesake of this that we all do all that we do, and the first principle and cause of goods is, we claim, something prized and divine.12 Living well and doing well are the same as being happy.13Happiness is a choice of worthwhile living. The use of reason is very important in view to happiness since it leads a person to deal with such action pertaining to what is excellent or necessary to carry out in his activity the desire of good itself. Our appetites or feelings work to choose the mean or the balance life. Human good turns out activity of soul towards virtue. If there is more than one virtue, we need the most final and most complete. Aristotle believes that virtue lead to ones happiness because virtue is the act of achieving balance and moderation, it is reasonable that it should be in accordance with the highest virtue and that that this activity is contemplative.14Aristotle believes that Happiness is the cultivation of virtue; it is achieved by maintaining the mean between the extremes of excess and deficiency.The significant requirement is the perfect functioning of mans conscious life which is the work of the moral virtues. Virtue then , being of two kinds, intellectual and moral, intellectual virtuein the main owes both its birth and its growth to teaching, while moralvirtue comes about as a result of habit, whence also its ethike is one that is formed by a slight variation from the word ethos ( habit).15 Aristotle considers them as the abundance of active energy or actualization by our free faculties through repeated exercise. The purpose of moral virtues then
12
Justin D. Kaplan The Pocket Aristotle (Washington Square Press Publication of Pocket Books, 1958)p. 178 13 Ibid. p.163 14 See Aristotle, The Nichomachean Ethics trans. David Ross (Oxfords: University press, 1925) p. 263 15 Justin D. Kaplan The Pocket Aristotle (Washington Square Press Publication of Pocket Books, 1958)p.181
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is to measure everything according to a just middle.16 He means, therefore, those moral virtues including the rational control of irrational parts is a prerequisite in achieving happiness. It denotes that our desire towards happiness needs practice and habit in accord with right reason that is worthy of being chosen.
Virtue then is a state of character concerned with choice , lying in a mean, i.e., the mean relative to us, this being determined by a rational principle, and by that principle by which the man of practical wisdom would determine it. Now it is between the two vices, that which depends on excess and that which depends on defect.17
C.THE IDEA OF GOOD

Good for Aristotle is something final and self-sufficient. It is also equated as living well, which makes a reason for happiness. Happiness is associated with good. An act of good is the aid for happiness. He defines the good proper to human beings as the activities in which the life functions specific to human beings are fully realized. A fundamental fact of human nature is the existence of individual human beings each with his own rational mind and free will.18 Aristotle states that the action which serves mans utility is good in the sense of promoting his true happiness every one seeks his own good as a matter of fact. However, not all kinds of action though it pleasant it seems to give man happiness. 19
16 17
For further elaboration see, Copleston, History of Philosophy. Vol.I, p.336. Justin D. Kaplan The Pocket Aristotle (Washington Square Press Publication of Pocket Books, 1958)p.190 18 http://www.quebecoislibre.org/031122-11.htm 19 Frederick Copleston. A History of Philosophy, ( New York: A Division of Doubleday and Company, Inc. 1985), p. 109
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Aristotle qualified the final highest good by saying: We call that which is pursued as an end in itself more final Than an end which is pursued of something else; and what is never chosen as means to something else we call more final than that which is chosen both as an end in itself and as a means to something else.20
Furthermore, in his leading principle he points out: Of the necessity all men desire their happiness, which consist in the possession of what is truly good, that is of what the intellect perceives and the actions performs of truly good.21 One's own life is the only life that a person has to live. Aristotle, the "good" is what is objectively good for a particular man. Aristotle's eudaimonia is formally egoistic in that a person's normative reason for choosing particular actions stems from the idea that he must pursue his own good for flourishing.22 Because self-interest is flourishing, the good in human conduct is connected to the self-interest of the acting person. Good means good for the individual moral agent. Egoism is an integral part ofAristotle's ethics. He insisted that the key idea in ethics is individual's personal happiness and well being. Each man is responsible for his own character. According to Aristotle, each person has a natural obligation to achieve, become, and make something of himselfby pursuing his true ends and goals in life. Each person should be concerned with the best that man as
20
Aristotle, Nichomachean Ethics, trans Martin Ostwald,( New York: Library of Liberal Arts, 1962). Pp.14-15 21 F.J Thonnard. A Short History of Philosophy, ( New York: Desclee Company, 1986) p. 14 22 http://www.quebecoislibre.org/031122-11.htm
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is within us and with the most accomplished and self-sufficient success and excellence. 23
E.CONTEMPLATION THE HIGHEST GOOD.

Happiness in the highest sense is the contemplative life. If happiness is activity in accordance with virtue, it is reasonable that it should be in accordance with the highest virtue; and this will be that of the best thing in us. Whether it be reason or something else that is the element which is thought to be our natural ruler and guide and to take thought of things noble and divine, whether it be self also divine or only the most divine element in us, the activity of this is accordance with its proper virtue will be perfect happiness. That this activity is contemplative we have already said.24 Aristotle claims that contemplation is the activity of the intellect, which is the most divine element in us since not only intellect the best thing in us, but the objects of intellect are the best of knowable objects the most continuous activity since we can contemplate truth more continuously than we can do. Contemplation is a necessary part of the eudaimon life, because it requires us not just to live well practically, but also to understand what we are doing as such. So the eudaimon life consists in a bit of practice, and a bit of contemplation. 25 .For him, eudaimonia is a kind of virtue which he identifies with the virtue of understanding and perfectly manifested through contemplation.26 Contemplation therefore is the highest form of eudaimonia in his philosophy.It is indeed the utmost reason to achieve ones happiness.
23 24
http://www.quebecoislibre.org/031122-11.htm Justin D. Kaplan The Pocket Aristotle (Washington Square Press Publication of Pocket Books, 1958)p.262
25
26
http://homepages.ed.ac.uk/wpollard/aristotlesethics.pdf
See Aristotle, The Nichomachean Ethics trans. David Ross (Oxfords: University press, 1925) p. 263
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Aristotle held that contemplation is the highest form of moral activity because it is continuous, pleasant, self-sufficient, and complete. In intellectual activity, human beings most nearly approach divine blessedness, while realizing all of the genuine human virtues as well. Happiness requires intellectual contemplation, for this is the ultimate realization of our rational capacities.27
F.NECESSITY OF FRIENDSHIP
No one would choose to live without friends, even though he possessed all other blessings. The rich, indeed, and those in positions of authority and influence, would appear to have especial need of them: for what is the good of prosperity if there is no one with whom to share it? Without friends moreover, how could prosperity be safeguard and preserved? For generally speaking, the greater it is, the less secure. On the other hand, in poverty and other such adversities, friends may serve as refuge. In our youth they help us to correct our faults, in old age they wait upon us and perform those necessary tasks for weakness has incapacitated us, and in the prime of life, they stir us to noble deeds: going shoulder to shoulder , [as Homer says ] they inspire us to think and to act.28
Aristotle stated that there are three traditional components of friendship. First, friend must enjoy each others company (pleasure), next, they must be useful to one another (utility) and lastly, they must share a common commitment
27 28
http://www.quebecoislibre.org/031122-11.htm Aristotle: The Nichomachean Ethics, Trans. Martin Oswald, ( New york: Swathmore College, Indiapolis Press. 1962) , P. 214
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to the good. The friendship of good is the highest among all kinds of friendship and it manifest the true essence of friendship. This friendship is the perfect kind of friendship between good men who are alike in excellence or virtue. For this friend wish alike for and anothers good because they are good men, and they are good per se, that is, their goodness is something intrinsic, not incidental.29 In attainment of happiness friendship is necessary for it involves the good man having a worth living life. For Aristotle, friendship is a prime necessity of life and it seems that we could not live without friends. They are part of our being and to exist is to be with others.
In any case, it is ridiculous to suppose that the happy and fortunate man is recluse. No one would chose to have every conceivable good thing in condition that he remains solidarity, for man is a political creature, designed nature to live with others. The happy man , then since he will possess all naturally good things, must have social intercourse. But obviously,it is better to live with friends and decent people ( epiekes) than with strangers and chance companions. Therefore, the happy man must have friends.30 As a human, we are political and social being needs to tend with others. Even if we achieved our desires and find fulfillment in our life, if we have no friends happiness is still bizarre. Having friends implies virtue and it is necessary for living. Friends gives us reason to exist for without them life is meaningless. Perfect friendship is the friendship of men who are good, and alike in virtue; for these wish well alike to each other qua good, and they are good in themselves. Now those who wish well to their friends for their sake are most truly friends for they do this by reason of their own nature and not incidentally; therefore their friendship lasts as long as they are good- and goodness is an enduring thing.31
Ibid. 217 Ibid. 249 31 Ibid. p.238

30
29
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II. THE SOCIETY OF OUR LADY OF THE MOST HOLY TRINITY (SOLT) PRIESTLY FORMATION
The focal point of this chapter is to expose a description of the different components of formation. The researcher will discuss the four aspects of formation such as, community or human formation, intellectual, spiritual, and pastoral. It also includes the role of the formator to the formandi in helping the seminarians in their future ministry. SOLT formation is holistic in nature it takes into account the human person in its entirety, in order that the formand may develop harmoniously his physical, mental, moral, and intellectual gifts, and may integrate it with his spiritual, psycho-sexual, socio- emotional, apostolic and community life.32
A.1 FORMATORS
In every institution, there is a need for leader who guides its members in their direction and attainment of their goal. In the seminary, the formators are the ones who direct the seminarian and help them in the formation and in their actions. They are the ones who become the role model and a father of the seminarians that leads them to live well and to live virtuously as future servants of God. The formators are the chosen priests who are trained to mold the seminarians in their formation. They are equipped and matured in the formation
32
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as a role model of a seminarian. They are not just a priest but also a father and a shepherd who thinks and desires the goodness of each of one as their adopted sons. They are also skilled in handling relationships in the community especially the way they interact with the seminarians. The goal of the formator is to help the seminarian to be virtuous especially in their practice of pastoral life.
A.1.2FORMAND The formand as the secondary agent, under the grace of the Holy Spirit
is the chief protagonist of his own formation, shaped and molded in accord with the demands and sacrifices required by his specific and particular vocation. He is responsible for accepting and owning all the values of SOLT, capable of making his own decisions and exercising personal initiatives.33
A. 2.1 HUMAN FORMATION

Human formation is the paramount aspects in the formation that the seminarian needs to develop in his community life. The seminarians must be accountable for their actions and obey the rules in the seminary he should act virtuously and must equip with good act. Here, the seminarians develop their selfesteem and interact with others inside and outside the seminary in order for them to boost their self-confidencefor their future ministry. The seminarians must act reasonably and follow the rules in the seminary.
33
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They should do away those things that hamper their growth for them to flourish in their formation and to live fruitfully. Such policies are the following; During the formation year all forms of vices are strictly prohibited such as;Smoking, drinking, gambling and taking prohibited substances etc,. .. within and outside of the formation house. Formand is expected to attend regularly and punctually all community activities. Formand must nurture respect and gratitude, humble submission and obedience to formators and superiors. Formand should renounce all inordinate affections, attachments and inclinations to things and persons. Formand must maintain balance between physical, spiritual, mental, social, sports and recreation.34 Obedience in the formation is just a key factor for the formand to develop his formation. Following the said rules is to set ones action into good act and to nurture one self to identify what should one do and what should not do.
A.2.2 INTELLECTUAL FORMATION

The intellectual formation viewed as one of the difficult aspects of formation. The seminarians must be train with intellectual activities and learnings since it is a prime factor that helps them equipped in the formation and attain knowledge they needed in their future ministry. Through this aspect, the truth that they learn enlightens them to become mature in their understanding as they undergo in the formation. As it says; Intellectual formation has its own characteristics but it is also deeply connected with, and indeed can be as a necessary expression of both human and spiritual formation; it is a fundamental demand of mans intelligence by which he
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participates in the light of Gods minds and seeks to acquire wisdom which in turn opens to and directed towards knowing and adhering to God.35 The intellectual formation helps them to act with right reason and help them mature in the formation and most especially acquire virtue. The use of reason is very important to guarantee ones act whether an action has a defect or excess.It has also a set of rules and policies that are being set in terms of academic. .Academic atmosphere must be promoted in all houses of formation. Study period must be faithfully observed with utmost silence. Formand is bound to abide by the academic rules and policies in the seminary.36
A.2.3 SPIRITUAL FORMATION

This aspect integrates the life of praying that plays a vital role in the seminary formation. It is where the seminarians grow spiritually, which synthesizes the very core of the formation. It is in this aspect thatthey contemplate their union with God. According to Pope John Paul II Spiritual life is indeed, an anterior life, a life of intimacy with God, a life of prayer and contemplation. 37In addition,it intensifies all the knowledge that the seminarians have acquired. As what Aristotle guarantees, contemplation is the highest virtue since it is an act of the mind that divinizes the soul for the proper exercise of reason.
35 36
Pope John Paul 11, apostolic Exhortation PastoresDaboVobis ( March 25 1992 ) p. 140 Formation Handbook, Makati, City OVT- Graphic Line, Inc. 2011, p.8 37 Pope John Paul 11, apostolic Exhortation PastoresDaboVobis ( March 25 1992 ) p. 134
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There are also a set of policies and rules to help the seminarians grow spiritually and have deeper faith to God; The formand must participate daily in the Eucharistic celebration .the formand must religiously pray the liturgy of the hours. The formandis expected to attend the holy hour during scheduled time. Likewise, earnest practice of visiting the Blessed Sacrament is strongly recommended. Formand must be aware of the life and teachings of the founder,Constitution and Directory ,and the Vision, Mission and Charism of the society through spiritual conferences.38
A. 2.4 PASTORAL FORMATION.

Pastoral formation is the actualization of all the knowledge learns in the seminary. It is here that the seminarians realize their role as a servant of God. As the SOLT Priest council stated; The seminarians is required to be exposed in any pastoral works or formation for their preparation to priesthood. Pastoral formation is also one way to know the needs of the people and to develop their potentials in terms of apostolate or pastoral works. As a seminarian, he must undergo a process especially in pastoral exposure or formation as their preparation to the future task as a priest.39 Every seminarian must observe policies regarding the pastoral formation, as follows; Formands are expected to report to his apostolate area as designated by formation servants. Formands are required to participate in the annual summer apostolate. Formand must be exposed to work in specialized ministry such as
38 39
Formation Handbook, Makati, City OVT- Graphic Line, Inc. 2011 p.9 SOLT Asia Regional Assembly Documentations, 2003 p. 3
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family life, youth, recollection and retreat giving, or in any related areas for growth and development.40 The pastoral aspect is indeed one of the great means in developing and forming the seminarians in terms of attitude and actions. Seminarians are being molded in his identity as a servant of God and become more virtuous. Pope says; Pastoral activities will teach the future priests to live out as a service his own mission of authority in the community , setting aside all the attitudes of superiority or of exercising a power if it is not simply which is justified by pastoral charity.41 All the aspects of formation lead to the attainment of ones happiness of every seminarian. It elucidates that following the rules, practicing of virtue and doing good act is the requirement of the flourishing of individual such as their enjoyment of good to attain happiness. Through these aspects of formation, the seminarians build their maturity and self-sufficiency in the way they act genuinely and virtuously that is indeed necessary to possess by every seminarian. Formators also serve as one of the agents, that the formandi imitates as they respond in Gods call and directs them in their future ministry. It is also by way of loving and respecting each others individuality that one live happily and prosperously in the formation.
40 41
Formation Handbook, Makati, City OVT- Graphic Line, Inc. 2011 p. 10 Pope John Paul 11, Apostolic Exhortation Pastores Dabo Vobis ( March 25 1992 ) p.157
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III.RELEVANCEOF ARISTOTLES CONCEPT OF HAPPINESS IN THE SOLT SEMINARY FORMATION
In this chapter, the researcher focuses on the seminary formation from the concept of Aristotles happiness. It will give an emphasis on means to attain happiness. Formators, formand, rules, and discipline and the aspects of formation will elucidate its importance in this topic. It is also in this chapter that the problem in his study will be answered which is; whether Aristotelian concept of happiness is relevant to the SOLT seminary formation. The researcher includes what makes seminary a place of flourishing for the attainment of happiness and the needs of friendship in the formation that penetrates the real essence of happiness. If we speak of seminary, many are puzzled and unaware on how seminarians live in a community and how they are formed as a priest. They also think that seminary is only for holy and good persons who are equipped with virtue and right conduct. Some say, that seminary is boring, lousy etc. These are their ideas about seminary life. They also asked about the way they flourish as they respond in their vocation and what fulfillment they experience on the grounds of what they have chosen. Seminary comprises of different aspects of formation namely; human, intellectual, spiritual, and pastoral formation.
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A.FORMATORS AND FORMAND
The researcher stresses on the formation of the formand and the way they live and observe the rules and discipline in the seminary. Formators is indeed an aid to help the formand grow virtuously and achieve their end towards happiness. There is reciprocity between them since they both contribute for the welfare of the seminary. In fact, no one will certainly flourish unless one does not give what is due and expected to them. The individuals role in the formation when being observed, results for the longing of happiness. It is by means of balancing and doing reasonably that formation called to be as it is. In the city-state of Aristotle the goodness of every citizen depends on the provision of the one who govern that seek always for the good of the society. In the same way the citizens must also submit themselves to do good for the flourishing of the state. Formators are the enlightened one who leads every seminarian the value of being good and virtuous individual. The Formator is expected to build good relationship to every seminarian. They need to help and complement each other to enjoy their way of living in the seminary and to foster harmony in the
formation. As formators they should be a role model. As Vatican II states; All priests should show their apostolic zeal by fostering vocations as much as possible, and should draw the hearts of young men to the priesthood by the example of their humble, hardworking and happy lives, as well as by their mutual charity and fraternal cooperation.42
42
Vatican Council II, OptatamTotius p. 709
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As the charism of SOLT states; disciples of Jesus and Mary serving ecclesial teams in terms of deepest apostolic needs. This could be of great help to develop teamwork and relationship between formators and formandi. By means of working in a team, the seminarians are able to acquire moral virtue and to flourish in their own way. As a team, Formator is expected to help the seminarian develop their growth in the formation especially in apostolic work. Rules and policies are just a vital role that facilitates the formators decision and to handle well the formation. The formandi should realize that these are necessary, for them to mature and build as a good and virtuous seminarian. This is also an essential thing that motivates the seminarians respond properly and reasonably. Aristotle states that; It is difficult to get from youth up a right training for virtue if one has not been brought up made under right laws; for to live temperately and hardily is not pleasant to most people, especially when they are young. For this reason their nurture and occupations should be fixed by law; for they will not be painful when they are customary.43 Rules or right laws must properly be observed because it serves as a practice to attain virtue and right living which is indeed necessary to attain happiness.
B.FORMAND
The rule of the formand is given one of the great importance in the formation because as a chief protagonist of his own he is expected to ordain what the formation offers. The formation reflects the formands gift of understanding on
43
Mckeon, Richard The Basic Works of Aristotle, ( Random house, New York 1941) p. 1109
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his way of following and obeying rules as guidelines of his actions. The four aspects of the formation namely human, academic, spiritual, and apostolate basically disposes his action on the grounds that what he is doing is in accordance with right reasoning and virtuous action of what is purposely an aim for good. The formation itself promotes the attainment of happiness. Thus, the possibility of something is manifested and acquired with fair dealing achieve by action. As Aristotle says, man is not born with happiness or goodness, to obtain this thing is through the process of habituation, learning, and other kinds of training. Repeated doing right acts is simply practicing happiness. By this training or following the formation itself, formands lives virtuously and maintain his good act. Certainly, the habit and effort of every formand is measured by the way he experience happiness. SOLT Priests formation is therefore, a specific program designed for the proper training of formand for the religious life in the society of our lady. To achieve this noble purpose, a set of rules and discipline is designed to guide the external activities of the formand is provided to inculcate on him a deep sense of responsibility, self- abnegation, dedication, and growth in all aspects of religious life. Such rules and disciplines can also help the formand make acquire a sense of dependability on the process of formation process, since it contains an objective and predictable response that is binding to all. At the same time it gives an assurance that such rules will be apply with understanding and care, with compassion and love.44
44
Formation Handbook, Makati, City OVT- Graphic Line, Inc. 2011 p. 2
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C.ON THE ASPECTS OF THE FORMATION
Truly, seminary is the best place to live and attain happiness in the aspects of formation. It is also a place where one experience worth living and purposeful way of life. Seminary fosters good relationship and acceptance of each uniqueness and giftedness. It gives a way on how to deal with a balance life by enjoying and doing what is good and necessary for one another. Most especially, it is a means to attain the perfect good. Contemplating to God is the best and perfect of all good, the conviction of ones faith. Seeking for the best life is being in the intimate union with God alone. Going back to the discussion, the four aspects of formation are very essential to the seminarians on their desire to attain happiness. It helps the seminarians to mold their character and to live virtuously by acquiring moral virtues like temperance, prudence, courage, justice etc. and intellectual virtues such as wisdom. But most especially we are the captain of our souls and the master of our fate. It also depends on how the seminarians reap their own harvest. The seminary is just an aid for the formation of every seminarian but the seminarians are truly the formators of their own self. The Community, Academic, Spirituality, and Apostolate as the structure of the formation deals mainly with the development of the formand and it is a vital way to flourish and be virtuous individual as the way they respond in their vocation. The community life of the formand helps them realize the importance of others in the community where he build up good relationship and being responsible not just of himself but
especially his relationship with one another. Pope John Paul 11 states; Of special
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importance is the capacity to relate with others. This is fundamental for a person who is called to be responsible to a community and to be a man of communion.45Since man is a political animal he needs other to fulfill his nature thus, he acts and thinks in communion with others. Community life set rules as guidelines for good act and right reasoning, it aims and promotes the wellbeing of every individual and its response in their vocation. The second aspect, the academic life which develops the logic of a formand requires habituation and continuous practice of intellect since it as aid on which man urges to act in his own function as rational thinker in which he has the faculty to verify the appropriate means to attain his end. For Aristotle, practical reason gives a basis for ethical judgment as the right action to do in such particular space and time. Being rational is having a correct vision on what Aristotle viewed as an accurate power of mind discrimination. Intellectual formation is indeed a way to develop reasonableness of all action especially in the formation itself. The third, the spiritual Aspect of formation, Aristotle qualify that the perfect and highest of all good is contemplation since it is self- sufficing, complete or supreme end. , Spiritual formation has its greatest of importance since it is the heart of the formation and all the other formation abides to it. It is most significant because the highest happiness is the union and contemplating with God as the ultimate goal in life. Contemplation is the activity of the intellect to reflect on the truth. It is desired for its sake not for the sake of any other else. Formand must first of all acknowledge God as his end on which all his pursuit and actions aim. Humble
45
Pope John Paul 11, Apostolic Exhortation PastoresDaboVobis ( March 25 1992 ) p. 118
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submission to God and habitual disposition to do good is the aim of this formation. Since contemplation is the highest good and the highest activity of man, the formation itself prefigures our desire to achieve it. Contemplation is the most divine and perfect of all. In the fourth aspect, Apostolate formation
develops all the learnings the formand acquired in the formation, to lead others to God, to be in the community, to love one another, to attain happiness, and to help others to contemplate the truth about God. You cannot give what you do not have; the cultivation of his learnings is intrinsically based on what he does and on what he act in the formation as the fruit of his labor. Happiness is acquired through practice and habituation thats why our own happiness depends on the nurturing of our action and reasoning. As long as we do things in a right manner, in a right place guided with a right reason certainly there is happiness. .
D.ON FRIENDSHIP
We would not rather choose to live without friends. As Aristotle points it out it is the noblest of all activity since it manifest the bond that unite one another especially in the community. Friendship is important because it also deals an identity of a good person. Friendship in the seminary is a necessity especially as a community it entitles one to live in harmony. Friendship covers the goodness of life since it tend towards the other esse co esse. Seminary comprises the graced friendship as the essential relationship of one another especially in the intimate friendship with God.

CHAPTER IV A.CONCLUSION
Happiness is neither a passing feeling nor emotion, but it is a lasting state of being. Seminary is indeed the best place to flourish and to live a virtuous life.It leads the seminarian to attain the perfect good, which is the attainment of happiness. The seminary is composed of many factors that make the seminarians live in accordance with virtue and experience fulfillment in their life. First is the Formators who impart their knowledge in directing every seminarian to act virtuously and help them form as a mature individuals not just for human formation but most especially in the service of God. Second is the rules and discipline that certainly gives the seminarian knowledge of what to do and what ought to do in maintaining themean which is necessary to avoid excess and defect in the formation.Thirdly, the aspects of formation such as human, intellectual, spiritual and pastoral formation which motivates the seminarians to cultivate a balance life and develop virtues and act accordingly.Lastly, friendship builds up in the seminary is a prime necessity of life. It also leads the seminarians to experience graced friendship that binds and cultivates them in their relationship to God.Since contemplation is the highest virtue and the perfect happiness it can also be applied in the formation by contemplating not just to cultivate virtue but to contemplate most especially with the highest good and perfect happiness in the presence of God. Formation itself is a mean for acquiring the end for human striving such as flourishing or the attainment of happiness.
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Certainly, the researcher concludes that ARISTOTLE concept of happiness is relevant and applied to the SOLT seminary Formation.
B.SUMMARY
Aristotle ethics is in fact an idea of which is practical and observable to man. Man desires for good is part of his nature, Aristotle uses the faculty of man to know the nature and purpose for attaining his ideal end. The actions of man must always consider a certain goal and pursuit towards his end. The attainment of happiness guarantees a certain disposition of habit and exercise based on mans cultivation of virtue. The act of man first and foremost is guided by his reason on which he was able to reach perfection and the fulfillment of his nature. Man has its own function and the use of reason is very important to accomplish and fulfill what is preordained and expected to him. The individuals role of attaining his own happiness is given much of importance. It is subjective response and activity that he was able to aim for his end such as happiness which is desire for its sake not for any other. Contemplation which is considered as the perfect good is the most desired activity for happiness. The role of friendship considers the worth of existence because as social and political beings we choose to live with others with harmony, unity, and cooperation with the good itself to attain happiness.
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The researcher applied Aristotles Nichomachean ethics in the SOLT seminary formation, the role of the Formators, Formands, and the formation itself that consist the very significant aspects such as; the Human, Academic, Spiritual, and Pastoral formation that centers the life of the Formand and his attainment of happiness.
B. RECOMMENDATION
The researcher tackles only a part of Aristotle concept of good and happiness. There
are still many ideas that can be explicated from the brillianceand knowledge of Aristotle. There are manytopics, which the researcher recommends for further research. Aristotle The life in The Polis, and the concept of friendship and love as the foundation of mans action and virtue as the key to human freedom. The search for is insatiable; this opus is just a foretaste of mans desire towards of man lies on the way he act and live his life accordingly.
mans happiness
happiness. Indeed the end
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OUR LADY OF THE MOST HOLY TRINITY COLEGE SEMINARY BIBLIOGRAPHY

PRIMARY SOURCE;
Aristotle. Aristotle Nichomachean Ethics, Trans. By Martin Ostwald, Swarthmore College, Indiapolis, New York, 1962 Aristotle. DE ANIMA ( On The Soul) translated by; Hugh LawsonTancred, England, Pengin Books, 1986 SOLT Asia Assembly Documentations.( A Manual of Formation for Priestly Formation in the SOLT seminary). 2003 Formation Handbook, Makati City, OVT- Graphic line, Inc, 2011
SECONDARY SOURCES;
Kaplan,Justin. The Pocket Aristotle Washington Square Press Publication of Pocket Books, 1958 Broadie,Sarah. Ethics with Aristotle, Oxford University Press Inc, 1991 Randall,JohnHernan Aristotle , Columbia University Press, NY. 1960 Sparshott, Francis Edward Taking Life seriously; A Study of the Nichomachean Ethics; Buffalo University of Toronto Press, 1994. Coplestone, Frederick S.J., A History of Philosophy, Vol. I Part 2, New York; Double Day and Company, inc., 1962 Fagothey, Austin. Right and Reason, St. Louis: The C.V Mosby., 1953 Higgins, Thomas. Basic Ethics, Milwaukee: The Bruce Publication CO... 1968

Aquinas,Thomas On Will and Reason Great Britain, for Hodde and Stoughtton, 1972 and Summa Theologica Pope John Paul 11, Apostolic Exhortation, Pastores Dabo Vobis March 25, 1992 Kenny Anthony, Aristotle on the Perfect Life, Oxford University Press, Inc., New York 1992 Reyes, Ramon.Ground and Norm of Morality Manila: AdeMu press, 1989. Richard ,Mckeon, The Basic Works of Aristotle, Random house, New York 1941
INTERNET SOURCES;
http://homepages.ed.ac.uk/wpollard/aristotlesethics.pdf http://www.quebecoislibre.org/031122-11.htm http://socserv.mcmaster.ca/econ/ugcm/3ll3/aristotle/Ethics.pdf
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OUR LADY OF THE MOST HOLY TRINITY COLEGE SEMINARY CHAPTER I

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OUR LADY OF THE MOST HOLY TRINITY COLEGE SEMINARY

A. STATEMENT OF THE PROBLEM

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B. SCOPE AND LIMITATION

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of Atarneus and Assus. He fell inlove and married

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island of Euboea, wherein after the

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dialogues , with an exception of an philosophy,

and in them Aristotle hold

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philosophy of Ethics, which gives the science of morality from the

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OUR LADY OF THE MOST HOLY TRINITY COLEGE SEMINARY

Secundae, The moral virtues are treated in detail in the Secunda

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CHAPTER III ARISTOTLES CONCEPT OF HAPPINESS A.NOTION OF MAN

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C.HAPPINESS THE END ITSELF, THE FINAL GOOD

to do to patent his attitude of happiness.

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C.THE IDEA OF GOOD

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E.CONTEMPLATION THE HIGHEST GOOD.

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Ibid. 217 Ibid. 249 31 Ibid. p.238

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A. 2.1 HUMAN FORMATION

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Aristotle's Concept of Happiness

Aristotle's Concept of Happiness