Having indicated the general character of the study of ethics Aristotle proceeds in Book II to a more detailed account of the virtues that are included in the moral life. Certain observations are made concerning the nature of virtue and its relation to the various activities which make up the life of the ordinary human being. Unlike those moralists who describe the good life in terms of obedience to a set of laws which are imposed on people from without, Aristotle sets forth the view that the good life consists in the proper development and control of those elements that are within one's own nature. It is for this reason that he is often referred to as an exponent of self-realization ethics. The essential meaning of this doctrine is that the self to be realized or the one which is the standard of goodness consists of an organization of the elements that are included in one's entire personality. The principle to be used in bringing about this organization is that the larger and more inclusive interests should always be given preference over the smaller and less inclusive ones. This means, for example, that the appetites and desires which are for the moment or which will endure for only a short period of time should always be subordinated to those which pertain to life as a whole. Or, again, the possession of material goods which have a positive value for human life must not be allowed to interfere with the achievement of spiritual values. To permit them to do so would be to sacrifice a more inclusive good for the sake of a smaller one. The same principle must be used in adjusting one's own interests to the welfare of others. It is always a mistake to sacrifice the welfare of a large group in order to promote the interests of a smaller one. When the elements included in it are properly organized human nature is good. It is the perversion of it that constitutes moral evil.
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