Ihe Good Life

This section introduces concepts from Aristo

tre,s Nichomachean
Ethics and examines issues in contemporary
science and technolog.y
using the same philosophical rens. It tackres
the important a*toi"riu'
concepts of eudaimonia and aratu, and how
th"r" .u' be used ,.lrr"r,
o:re's relationship and dealings with science
*a
r".fr"rfrgy. Orl".n,
the section also aims to answer the question uAte*"
, fi.riig tf* g"la
life?"

lntended Learning Outcomes

At the end of this section, the students should
be able to:
1. define the idea of the good
life;
2. discuss Aristotle,s concept of eudaimoniaand ar€te; and
.). examine contemporary issues and come up
with innovative
and creative solutions to contemporury irro",
/ " g";"J ;;
ethical standards leading to a good life.
Diagnostics
Instructions: On the space provided, write
whether you AGREE or
DISAGREE with each statement.
1. The purpose of life is happiness.
2. Happiness comes from pleasure, wealth, and
recognition.
3. Happiness means merely feeling good or joyfrrl.
4. Reason is an important element of human happiness.
5. To achieve happiness, humans must pursue only
exkemely
positive things.
6. A life of happiness is a resurt of a balance
between two
exhemes.
96 | Science, Technology, and Society and the Human Candition

7. Ahappy life is a virhrous life.

8. Intellectual and moral virtues are the ingredients of
happiness.
9. It is not the role of science and technology to guide humans
toward a virtuous life.
10. Ethical standards must be imposed upon science and
technology to avoid excesses and deficiencies.

Are we living the good life? This question is inarguably one

universal human concern. Everyone aims to lead a good life. Yel
what constitutes a happy and contented life varies from person to
person. Unique backgrounds, experiences, social contexts, and even
preferences make it difficult to subscribe to a unified standard on
which to tease out the meaning of 'the good life.' Thus, the prospect of
a standard of the good life-one that resonates across unique human
experiences-is inviting.

Aristotle's Nichomachean Ethics and the Good Life

To answer the question, "Are we living the good life?," necessary
reflection must be made on two things: firsl what standard could be
used to define 'the good life?' Second, how can the standard serve as a
guide toward living the good life in the midst of scientific progress and
technological advancement?
In the documentary film, The Magician\ Tutin: C. S. Leuti^s and the
Case Against Scientism, C. S. Lewis posited that "science must be guided
by some ethical basis that is not dictated by science itself." One sirch
ethical basis is Aristotle's Nichomachean Ethics.
Aristotle, who lived from 384 to 322 BC, is probably the most
important ancient Greek philosopher and scientist. He was a student
of Plato, who was then a student of Socrates. Together, they were
considered the 'Big Three of Greek Philosophy.'
Aristotle's Ni.chomachean Ethia, the fundamental basis of
Aristotelian ethics, consists of ten bosks. Originally, they were lecture
notes written on scrolls when he taught at t}ae Lyceum. lt is widely
be.Jieved that the lecture notes were cornpiled by or were de&cated to
one of Aristotle's sons, Nichomacus. Alternativeln !t is.,beteved that the
work was dedicated to Aristotle's father who was of the same name.
 Ttre Good Lire
I S:
The Nichomachean Ethics, abbreviated as NE or sometimes Zly'
based on the Latin version of the name, is a treatise on the nature
of moral life and human happiness based on the unique essence of
human nature. The lfEis particularly usefirl in defining what the good
life is.
Everyone has a definition of what good is-getting a college
degree, traveling across the world, succeeding in a business venture,
pursuing a healthy and active lifestyle, or being a responsible
parent. However, although everyone aims to achieve that which is
good, Aristotle posited two types of good. In NE Book 2 Chapter 2,
(NE 2:2), Aristotle explained that every action aims at some good.
However, some actions aim at an irxtrumental goodwhile some aim at
an intrinsic good.He made it clear that the ultimate good is better than
the instrumental good for the latter is good as a means to achieving
something else or some other end while the former is good in itself.

Eudaimonrb,' The Ultimate Good

What then is the ultimate good? Based on the contrast between
two types of good, one could reflect on some potential candidates for
the ultimate good.

One might think that phasure is the ultimate good. One aims
for pleasure in the food they eat or in the experiences they immerse
themselves into. Yet, while pleasure is an important human need, it
can not be the ultimate good. Firsf it is transitory-it passes. One may
have been pleased with the food they had for lunch, but he or she will
be hungry again or will want something else after a while. Second,
pleasure does not encompass all aspects of life. One may be pleased
with an opportunity to travel but that may not make him or her feel
good about leaving, say, his or her studies or the relationship he or she
has been struggling with.

others might think that uealth is a potential candidate for the

ultimate good, but a critique of wealth would prove otherwise. Indeed
many, if not mosl aim to be financially stable, to be rich, or to be
able to afford a luxurious life. However, it is very common to hear
people say that they aim to be wealthy insofar as it would help them
achieve some other goals. Elsewhere, it is also common to hear stories
about people who have become very wealthy but remain, by and
large, unhappy with the lives they lead. In this sense, wealth is just an
?S | $c*nce,l**nalagy, *nd Sa*ir:g a::il the Huxan lii:nditi**

intermediate good-that is, only instrumental. It is not the ultimate

good because it is not self-sufficient and does not stop one from aiming
for some other'greater' good.
Another candidate for the ultimate good is fame and honor. Many
people today seem to be motivated by a desire to be known-to be
famous. Others strive for honor and recognition. This is reflected by
those people who use social mediato acquire large virtual following on
the internet and wish to gain a foothold on the benefits that fame brings.
Many people act according to how they think they will be admired
and appreciated by other people. However, these cannot constitute
the ultimate good, simply because they are based on the perception
of others. Fame and honor can never be good in themselves. If one's
definition of the good life is being popular or respected, then the good
life becomes elusive since it is based on the subjective views of others.
Unlike pleasure, wealth, fame, and honor, ltappinessis the ultimate
good. In the Aristotelian sense, happiness is "living well and doing
well" (NE 1:4). Among the Greeks, this is known as eudaimonia,
from the root words eu, rneaning good, and daimon, meaning spirit.
Combining the root words, eudaimonia means happiness or welfare.
More accurately, others translate it as human flourishing or prosperity.
Aristotle proposed two hallmarks of eudaimonia, namely airtue and
(NE l:7). Thus, happiness in the sense of eudaimonia has to
excellence
be distinguished from merely living good. Eudaimoniatranscends all
aspects of life for it is about living well and doing well in whatever one
does.

Eudaimonrb,' Uniquely Human?

Eudaimonia or happiness is unique to humans for it is a uniquely
human function. It is achieved only through a rationally directed
life. Aristotle's notion of a tripartite soul as summarized in Table 1
illustrates a nested hierarchy of the functions and activities of the
soul. The degrees and functions of the soul are nested, such that the
one which has a higher degree of soul has all of the lower degrees.
Thus, on the nutritive degree, all living things, i.e., plants, animals,
and humans, require nourishment and have the ability to reproduce.
On the sensitive degree, only animals and humans have the ability to
move and perceive. Finally, on the rational degree, only humans are
capable of theoretical and practical functions. Following this, humans
 Ihe Gocd Lire
i OS
possess the nutritive, sensitive, and rational degrees of the soul. More
importantly, only humans are capable of a life guided by reason.
Because this is so, happiness, too, is a uniquely human function for it
can only be achieved through a rationally directed life.

Table '1. Aristotlet Tripartite Soul

Ar6te and Human Happiness
Eudaimonia is what defines the good life. To live a good life is to
live a happy life. For Aristotle, eudaimoniais only possible by living a
life of virtue.
ArAfu, a Greek term, is defined as "excellence of any kind,, and can
also mean "moral virfue." A virtue is what makes one function well.
Aristotle suggested two types of virtue: intellectual virtue and moral
virtue.
Intellectual airtue or virtue of thought is achieved through
education, time, and experience. Key intellectual virtues are wisdom,
which guides ethical behavior, and understanding,whichis gained from
scientific endeavors and contemplation. Wisdom and understanding
are achieved through formal and non-formal means. Intellectual
virtues are acquired through self-taught knowledge and skills as much
as those knowledge and skills taught and learned in formal institutions.

Moral airtue or virtue of character is achieved through habitual

practice. Some key moral virtues are generosity, temperance, and
courage. Aristotle explained that although the capacity for intellectual
virtue is innate, it is brought into completion only by practice. It is by
repeatedly being unselfish that one develops the virtue of generosity.It
is by repeatedly resisting and foregoing every inviting opportunity that
 100 | Sci**ce, Teci:nahgy, and Society and the l'luman Cmdition

one develops the virtue of temperance.It is by repeatedly exhibiting the

proper action and emotional response in the face of danger that one
develops the virtue of courage. By and large, moral virtue is like a skill.
A skill is acquired only through repeated practice. Everyone is capable
of learning how to play the guitar because everyone has an innate
capacity for intellectual virtue, but not everyone acquires it because
only those who devote time and practice develop the skill of playing
the instrument.
Ifone learns that eating too much fatty foods is bad for the
health, he or she has to make it a habit to stay away from this type of
food because health contributes to living well and doing well. If one
believes that too much use of social media is detrimental to human
relationships and productivity, he or she must regulate his or her use
of social media and deliberately spend more time with friends, and
l
family, and work than in virtual platform. If one understands the
I
enormous damage to the environment that plastic materials bring, he
{
a or she must repeatedly forego the next plastic item he or she could do
a

tl
away with. Good relationship dynamics and a healthy environment
rl contribute to one's wellness, in how he or she lives and what he or
t
&
she does.
i Both intellectual virtue and moral virtue should be in accordance
with reason to achieve eudaimonia Indifference with these virtues, for
reasons that are only for one's convenience, pleasure, or satisfaction,
leads humans away from eudnimonia
A virtue is ruined by any excess and deficiency in how one lives
and acts. A balance between two extremes is a requisite of virtue. This
balance is a mean of excess not in the sense of a geometric or arithmetic
average. Instead, it is a mean relative to the person, circumstances, and
the right emotional response in every experience (NE2:2;2:6).
Consider the virtue of courage. Courage was earlier defined as
displaying the right action and emotional response in the face of
danger. The virtue of courage is ruined by an excess of the needed
emotional and proper action to address a particular situation. A
person who does not properly assess the danger and is totally without
fear may develop the vice of foolhardiness or rashness. Also, courage
is ruined by a deficiency of the needed emotion and proper action.
When one overthinks of a looming danger, that he or she becomes too
fearful and incapable of acting on the problem, he or she develops the
vice of cowar&ce.
 the 6aod Lire I :Ol

What then is the good life?

Putting everything in perspective, the good life in the sense of
eudaimonia is the state of being happy, healthy, and prosperous in the
way one thinks, lives, and acts. The path to the good life consists of the
virhres of thought and character, which are relative mediators between
the two extremes of excess and deficiency. In this way, the good life is
understood as happiness brought about by living a virhrous life.
One could draw parallels between moving toward the good life
and moving toward further progress and development in sciJnce and
technology. In appraising the goodness of the next medicar procedure,
the new social media trend, the latest mobile device, or thaupcoming
technology for food safety, one must be guided by Aristotelian virtues.
Science and technology can be ruined by under- or over-appreciation
of the scope and function it plays in the pursuit of the uniquely human
experience of happiness. Refusing science and technology altogether
to improve human life is as problematic as allowing it to entirely
dictate reason and action without any regard for ethical and moral
standards. By imposing on science and technorogy an ethical standard
that is not dictated by itself, as C. S. Lewis proposed, not only will
scientific advancement aad technological development flourish, but
also the human person.
 TireGoodLm I tO:
Exercise 1. Reading Comprehension Task
Name: Date Submitted:
Course/Section:

Instructions: compare and contrast each pair of terms related to

Aristotle's Nichomachean Ethics as discussed in this section.

1. Instrumental Good - L]ltimate Good

2. Pleasure - Happiness

3. Virtue - Vice

4. Intellectual Virtue - Moral Virtue

5. Science and Technology - The Good Life

 Ihe caod Life
I

Exercise 2. Group Discussion and Reporting

Instructions: Watch the documentary film, That Sugar Film (2014),
directed by Damon Garneau. After watching the film, form groups of
five members each. Discuss your ideas on how the overproduction and
overconsumption of sugar-based products potentially prevent humans
from achievi.,g eudaimonia. ls there indeed a need for industries to
regulate the production of sugar-based products and for consumers to
reduce their consumption if they are to journey toward the good life
together? Prepare a PowerPoint presentation of the summary of your
discussion with no more than seven slides and be ready to share your
ideas in front of the class.

t"
ni
 Ihe Good Lire I tOz

Exercise 3, Case Study

Instmctions: With the same group in Exercise 2, conduct a simple
survey on the case of sugax consumption. You may either hold brief
interyiews or use survey questionnaires to gather data for your case
study. Your data gathering may focus on but is not limited to the
following:

1. Extent of overconsumption of sugar

2. Awareness of hidden sugar content on food items

3. Food items that contain hidden sugtrs

4. Agreement or disagreement on the need to regulate the production

and consumption of srrgar

5. Awareness on the impact of the overconsumption of sugar-based

products on the pursuit of human happiness
After gathering data, analyzeand present your data following the
guidelines below. Overall, your case study report should not be more
than l0 pages.

CASE STUDY REPORT FORMAT GUIDELINES

l. Coaer Page - includes the title, names of group members, and

submission date

2. Introductioz - discusses briefly the context and background of

the case study (You might need to present existing data on the
consumption and production of sugar locally and internationally.)

3. Body - covers the following sub-items

3.1. Key Issues or Problern - explicitly presents the focus of
the data gathering (e.g., low awareness level, huge daily
consumption rate, common sugary food items, the need to
regulate production and consumption of sugar, impact of
overconsumption on the pursuit of happiness).
3.2. Assumptions - clarifres the group members' assumptions about
the current situation in relation to the problem analyzed

rt
 l0S r $cience, Iechnrhgy, and Snllei; ar:d lhe Xr:ni;n llrdltlrr

3.3. Data Analysis - presents excerpts of interviews, graphs,

,r--u.i", of data
statistical
3.4. Proposed Alternatiue - makes explicit the group members'
concrete recommendations about how to face the dangers of
the current state of sugar production and consumption
3.5 Impact of Proposal on the Pur.ruit of Happiness - explains the
impact of the group's proposed alternative on the journey of
humans toward living the good life (In what wayls can your
proposal lead humans closer to eudaimonia?)

4. Conclusion - presents a concise summary of the case sfudy and

contains no more than five sentbnces directly answering the
ptoblem explained in thg bgdy : .
;
;
.t
5. References - lists all print and online materials that were used in
{ writing the case study report (Follow the guidelines of APA 6th
F Edition Reference and Citation Manual found in https://owl.
(
a english.purdue.edu/owVr esowce/ 560/ 24 / .)
a
ai
I) Font Times New Roman, L2pt.
H,
Spacing: 1.5 spacing
Margins: I inch on all sides
Page Numbers: top right on every page

F
 The ffocd Life l nc)
l

Assignment 7. Field Study

Name: Date Submitted:
Course/Section:

Instructions: As a take-home task, inspect the packaging of a food item

that you regularly consume. Cut the part of the packagrng that shows
the nutritional label and paste it on the space below. What sugar,
disguised in an unfamiliar term, is found on the label? Research on
the definition and effects of the hidden suga"r you found on the label.

lPaste the label here.l

Hidden Sugar Found on the Label

Description:

tl
*