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Nicholas Ferretti
Dr. Massey and Dr. Ponzer
COR 390 03 Mything Links
14 December 2015
Zero to Hero: Heracles as Aristotles Virtuous Man
Mythographers and philosophers each have their own distinct logos on what characterizes
a virtuous individual. Although their means of articulating this virtue differ, Apollodorus
account of Heracles in The Library and Aristotles Nicomachean Ethics are both devices for
explicating what it means to be a virtuous person. The mythological hero Heracles display of
courage and achievement of immortality through his labors exemplifies Aristotles model of the
virtuous man.
In order to explain how Heracles exhibits the qualities of Aristotles virtuous man,
Aristotles definition of virtue must first be explained. In book I of Aristotles Nicomachean
Ethics, he first describes the purpose of virtue in order to give a better understanding of what
virtue is. He states that the purpose of all acts, or the aim of action, is the good. (Aristotle 3).
He further explains that every art or applied science and every systematic investigation, and
similarly every action and choice, seem to aim at some good; the good, therefore, has been well
defined as that at which all things aim (Aristotle 3). Therefore, an act of virtue is ultimately
aimed towards the good, or an individuals own happiness. In the myth of Heracles, the demi-god
performs twelve labors that ultimately allow him to atone for the murder of his children, become
immortal, and often solve the problems of the communities or individuals he encounters in the
process. The labors of Heracles are analogous to the actions described by Aristotle. They are
actions directed towards the achievement of the good and Heracles happiness, which in this case
is reconciliation and immortality. However, virtuous actions are not merely done for the sake of

achieving individual happiness. As Aristotle describes, all virtue we choose partly for
themselvesfor we would choose each of them if no other advantage would accrue from them
but we also choose them partially for the sake of happiness, because we assume that it is through
them that we will be happy (Aristotle 15). Ultimately, Aristotle defines virtue as the means by
which an individual is able to pursue the good and achieve happiness.
In order to exemplify Heracles virtue, we must first examine his character as he appears
in mythology. In The Library by Apollodorus, Heracles is characterized by his incredible
strength and godlike heroism. Heracles surpassed everyone in size and strengthhis body was
four cubits tall, and a fiery radiance shone from his eyes. He also did not miss when he shot a
bow or threw a javelin (Apollodorus 33). Heracles is depicted as the epitome of the ideal man in
Ancient Greece, a superb athlete and skilled warrior. However, that does not mean he is without
flaw. Heracles is emblematic of humanity and therefore also the flaws of humanity. As a
character, flaw makes Heracles more relatable and also enforces the idea that the virtue he
achieves through his actions is also attainable by common people. Heracles was driven mad
because of the jealousy of Hera. He threw his own children by Megara into a fire (Apollodorus
34). While this act alone may seem to depict Heracles as evil rather than virtuous, according to
Aristotle, this is not the case. In book III of Nicomachean Ethics, Aristotle distinguishes between
voluntary and involuntary acts. He defines involuntary acts as actions done under constraint or
due to ignorancein which the agent or the person acted upon contributes nothing (Aristotle
52). This can be directly applied to Heras influence over Heracles. In other words, Heracles was
acted on by an external force beyond his ability to control, therefore it was not his initiative to
kill his children. As Heracles is depicted as a heroic figure, he would not willingly or knowingly
murder his own children. This is furthered evidenced by the fact that Heracles condemned

himself to exile, exhibiting remorse for this act despite it not being in his control. This is further
supported by Aristotle, who states that acts are involuntary only when they bring sorrow and
regret in their train (Aristotle 55). Moreover, if Heracles, a demi-god, has the capacity to
perform virtuous acts despite being flawed, it exemplifies how the virtuous life is attainable by
anyone.
Heracles, seeking purification and atonement for what he had done, is instructed by the
Oracle of Delphi to serve Eurystheus for twelve years. She also told him to accomplish the ten
labors imposed upon him and said that when the labors were finished, he would become
immortal (Apollodorus 34). While the labors of Heracles may initially seem to be just stories
about a Greek hero, they have an allegorical meaning which coincides with Aristotles model of
the virtuous man. The labors of Heracles are analogous to the ways in which we achieve virtue
that are described by Aristotle. In book II of Nicomachean Ethics, he states that we acquire
virtues by first having put them into actionit is by action that some become just and others
unjust, and it is by acting in the face of danger and by developing the habit of feeling fear or
confidence that some become brave men and others cowards (Aristotle 34). In other words, by
performing virtuous actions, an individual becomes virtuous. Therefore, according to Aristotles
explanation, Heracles performance of virtuous acts through his labors makes him a virtuous
man.
In each of Heracles labors, he demonstrates a particular act of virtue. One virtue that is
most predominantly exhibited by Heracles and elaborated upon by Aristotle is courage. In book
II of Nicomachean Ethics, Aristotle defines the courageous man as one that endures and fears
the right things, for the right motive, in the right manner, and at the right time, and who displays
confidence in a similar way (Aristotle 70). Heracles displays the virtue of courage in all of his

labors, however the three that most exemplify this are The Nemean Lion, The Cerynitian Deer,
and Cerberos.
In the labor of the Nemean Lion, Heracles is sent by Eurystheus to bring back the skin of
an invulnerable lion that terrorizes the local people. Despite the lion being invulnerable, and by
definition undefeatable by any known means, Heracles challenges it anyway. When it fled into a
cave with two entrances, Heracles blocked up one entrance and went after the beast through the
other. Getting it in a headlock, he held on, squeezing until he choked it (Apollodorus 34). In his
pursuit of the invulnerable lion, Heracles utilizes cunning and strategy rather than brute strength
alone to defeat it. Heracles exhibits Aristotles definition of the virtue of courage in that he
endures fear in the right manner (Aristotle 70). Engaging the lion head on would demonstrate
an excess of confidence, and according to Aristotle, he who exceeds in confidence in a fearful
situation is called reckless and not courageous. If he were to neglect to act because of his fear,
he would be exceeding in fear and a man who exceeds in fear is a coward (Aristotle 70). In
Heracles triumph over the lion, he demonstrates the virtue of courage by reaching a balance
between confidence and fear.
In the labor of the Cerynitian Deer, Heracles is tasked with bringing a deer back to the
city of Mycenae. Again, Heracles exhibits courage in his balance between fear and confidence.
Heracles is fearful of killing the deer because it was sacred to Artemis. Because of this Heracles
did not want to kill or wound it, not wanting to offend or disrespect the goddess. (Apollodorus
35). It may seem that Heracles fear of the gods makes him a coward, and therefore not virtuous.
However, according to Aristotle the courageous manwill fear what is fearful; but he will
endure it in the right way and as reason directs for the sake of acting nobly: that is the end of
virtue (Aristotle 70). Heracles decides that the best course of action is to pursue the deer and

take it alive. Heracles is eventually confronted by Artemis who accuses him of trying to kill her
deer. She reproached him because he was willing to kill her sacred animal, but he made the
excuse that he was being forced to do itThis soothed the goddess anger, and Heracles brought
the beast alive to Mycenae (Apollodorus 35). Heracles in this labor, does not display courage
through action as in his previous labors, but instead through inaction. This inaction, as described
by Aristotle, is also evident of Heracles virtue, or courage in this case. He states that virtue or
excellence depends on ourselves, and so does vice. For where it is in our power to act it is also in
our power not to act (Aristotle 65). Heracles displays courage through negotiation and
diplomacy by not killing the deer and displaying tact in his dealing with his fear of disrespecting
the gods.
Heracles final labor is possibly the most evident of his courage in comparison to all the
labors that came before it. As a final impossible task, Eurystheus commands Heracles to travel
to the Underworld and bring back its guard dog, Cerberos. After descending into the Underworld
and finally reaching Plouton, Heracles asks for permission to take Cerberos with him. Plouton
told him he could take him if he defeated him without any of the weapons he carried
(Apollodorus 41). By having his weapons taken away from him, Heracles is essentially stripped
of all of his power as he faces Cerberos. The encounter is symbolic of facing death itself.
According to Aristotle, the most fearful thing of all is death; for it is the end, and once a man is
dead it seems that there is no longer anything good or evil for him (Aristotle 69). Heracles,
armed with only his courage, battles death and emerges victorious. Heracles found Cerberos
and, encased by his breastplate and covered entirely by the lions skin, he threw his arms around
Cerberos head and did not stop holding on and choking the beast until he prevailed
(Apollodorus 35). Heracles has only his armor, a representation of his courage, as he faces death

in battle. This exemplifies the value of dying nobly in battle that was a noble and virtuous act in
Ancient Greek culture. This value is also paralleled in book III of Aristotles Nicomachean
Ethics. What kind of death, then, does bring about courage? Doubtless the noblest kind, and that
is death in battle, for in battle a man is faced by the greatest and most noble of dangers
(Aristotle 69). In other words, courage is not the absence of fear, but enduring the greatest of
fears. Through Heracles defeat of Cerberos, he displays courage in its most virtuous and noble
form in Ancient Greek society.
It is evident through Heracles display of courage throughout his labors that he is
exemplary of Aristotles model of the courageous man. The fact that Heracles exhibits courage
and performs courageous acts is also evidence of his virtue. This is supported in book II of
Aristotles Nicomachean Ethics, where he further states that the virtue or excellence of man,
too, will be a characteristic which makes him a good man and which causes him to perform his
own function well (Aristotle 41). Therefore, performing acts of courage, which is a virtue,
makes Heracles a good man and causes him to perform courageous and virtuous acts well.
Furthermore, Heracles knowingly chooses to perform these acts of courage within his labors and
his courage remains unchanging throughout. This is supported by Aristotle in book II during his
discussion of virtuous action and virtue:
But in the case of the virtues as an act is not performed justly or with self-control if the
act itself is of a certain kind, but only if in addition the agent has certain characteristics as
he performs it: first of all, he must know what he is doing; secondly, he must choose to
act the way he does, and must choose to act the way he does, and he must choose it for its
own sake; and in the third place, the act must spring from a firm and unchanging
character (Aristotle 39).

Overall, Heracles exhibits the characteristics of virtue that are described by Aristotle, by
remaining consistent in his performance of courageous acts throughout his labors.
If Heracles is a good man because of his virtuous actions, then these actions are aimed at
the good or happiness, which makes them the means by which happiness is achieved. If
happiness is the aim of virtuous action, and all action, then in order for Heracles to truly be a
virtuous man, he must at some point achieve happiness. Happiness, as defined by Aristotle, is
something final and self-sufficient and the end of our actions (Aristotle 15). By self-sufficient,
he means that which taken by itself makes life desirable and deficient in nothing (Aristotle 15).
Happiness, then, is the final thing, the end for which all actions are done. This idea is embodied
in the myth in that Heracles achieves happiness at the moment of his death because of all the
virtuous acts that had he had performed over the course of his life. After being afflicted by
poison, Heracles travels to the top of Mount Oita and builds a funeral pyre for himself.
According to Apollodorus, as the pyre burned, they say that a cloud settled under Heracles and
with a clap of thunder, sent him up to heaven. There he received immortality, was reconciled
with Hera, and married her daughter Hebe (Apollodorus 15). Ultimately, through performing
virtuous acts, Heracles is able to reconcile with Hera, who had tormented him for the entirety of
his life, atone for the murder of his children, and acquire a place among the gods. So, as Aristotle
explicated, the virtuous acts performed by Heracles are the means by which he was able to
achieve happiness.
Lastly, Aristotle describes virtue as, not only the means by which the good and happiness
are achieved, but as the median between two extremes. In book II of Nicomachean Ethics,
Aristotle explains that of every continuous entity that is divisible into parts it is possible to take
the larger, the smaller, or equal either in relation to the entity itself, or in relation to us. The equal

part is something median between excess and deficiency (Aristotle 42). In other words, the
virtuous person is moderate, not extreme in excess or deficiency of a particular virtue. Aristotle
further explains that by the median of an entity I understand a point equidistant from both
extremes, and this point is one and the same for everybody (Aristotle 42). By this logic, it may
seem incorrect to describe Heracles as moderate because he exceeds any normal person in virtue
and strength. For example, Heracles even took over holding up the sky for the Titan, Atlas, that
was tasked with carrying the world on his shoulders (Apollodorus 40). However, Aristotle also
states that by the median relative to us I understand an amount neither too large nor too small,
and this is neither one nor the same for anybody (Aristotle 42). Aristotle explicates that there
are two types of medians, one universal to all people and the other relative to each individual
person. Therefore, every person has a different median between extremes that is relative to them.
Heracles, being a demi god and exhibiting the various superhuman qualities that he does,
performs acts of virtue that are moderate in relation to his extremes, further evidencing that he
satisfies Aristotles model of the virtuous man.
Now, understanding that Heracles is indeed a virtuous man in accordance with the
Aristotles model, we can take a look at what this means in regards to philosophers and
mythographers. Philosophers are lovers of wisdom who sought to live the good life and to
educate others on how to live the good life. They did this through their logos of rational
discourse and reason. This is evident in Aristotles Nicomachean Ethics, which served as a
guidebook with the purpose of educating people on how to achieve happiness through living a
virtuous life. Many people see mythographers as simply storytellers that produce works of mere
entertainment that are base in comparison to philosophy. However, as evidenced by Heracles, a
mythological figure who adheres to the same principles about virtue that are explicated by

Aristotle, myth also serves a function greater than entertainment. Although they employed the
method of storytelling as opposed to direct discourse, mythographers also sought to educate
others about how to achieve happiness through living a life of virtue. Mythographers and
philosophers used their respective methods as a means to educate society about pursuing
happiness through virtue, which ultimately aimed at bettering society as a whole.

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Works Cited
Trzaskoma, Stephen, R. Scott Smith, Stephen Brunet, and Thomas G. Palaima. Apollodorus.
Anthology of Classical Myth: Primary Sources in Translation. Indianapolis, IN: Hackett,
2004. Print.
Aristotle. Nicomachean Ethics. Trans, Martin Ostwald. Englewood Cliffs, NJ: Prentice Hall,
1962