Aristotle (384-322 BC) outlined his philosophy of education primarily in his works “Eudemian Ethics” and “Nicomachean Ethics.” His work “Politics” also contains some statements on education, as part as Aristotle’s views on governance and social organization.
The Aristotelian formula for education revolves around the concept of virtue: the purpose of education is to equip students with physical, moral and intellectual habits enabling them to achieve “eudaimonia.”
How should we translate the Greek term “Eudaimonia” that appears in Aristotle’s works? Medieval translators had mostly transcribed “eudaimonia” as “happiness.” In later centuries, we can find translations employing the words “human flourishing” and “human thriving.”
I prefer the modern translations because “flourishing” and “thriving” are dynamic terms. They convey a more accurate picture of the Aristotelian meaning of happiness.
The role of virtue in Aristotelian education
For Aristotle, “eudaimonia” is not a fixed status. It is not a fixed destination at which one arrives, a fixed place where you can stay. I would rather describe “eudaimonia” as a spiritual experience achieved by practising virtue day after day.
If the Aristotelian “eudaimonia” is a dynamic process, so is the Aristotelian education. It is not a fixed amount of materials that you need to study, memorize, and regurgitate. Aristotle viewed education as a lifelong process of gathering knowledge to grasp the world better.
Why does Aristotle’s educational philosophy revolve around virtue? Because Aristotle considered “eudaimonia” the purpose of life, and virtue as the best method to achieve “eudaimonia.”
It’s meaningless to say that Aristotle recommended to study metaphysics, rhetoric and history if one does not grasp the goal of studying. Aristotelian education is not primarily designed to raise obedient children and good citizens. Instead, its goal is to raise self-reliant, happy human beings.
Aristotle’s definition of education as a dynamic process
When Aristotle spoke about virtue, he didn’t mean the same as Immanuel Kant (1724-1804), Friedrich Hegel (1770-1831), and Vladimir Lenin (1870-1924); he didn’t mean behaviours or attitudes that benefit society, the country, or the world.
According to Aristotle, virtues are good habits (crystallized as character traits) that enable their practitioners to achieve a fulfilling life. Note the verb “achieve” in the definition. It links the outcome (“human flourishing”) with the process (“virtue”), even if Aristotle acknowledged that luck can also play a role.
What are the Aristotelian virtues? In the “Eudemian Ethics” and the “Nicomachean Ethics,” Aristotle mentions temperance, courage, justice, generosity, honesty and wisdom, but implies as well benevolence, steadfastness, ambition, self-confidence, self-reliance, alertness and prudence.
I find it remarkable that Aristotle excluded from his list self-sacrifice, self-effacement, humility, modesty, compassion, pity, charity, obedience and conformity. He did mention empathy as a desirable character train, but primarily as means for assessing other people’s character.
Why Aristotle regarded education as crucial
Aristotle stated that virtues should be defined contextually. I consider obvious that traits such as generosity need to be rated contextually. Your wealth and earning capabilities will define how generous you can afford to be. One should not expect the same from a pauper and a millionaire.
For contextual definitions of virtue, Aristotle employed the term “golden mean,” but did not imply that correct definitions are middle-points calculated mathematically. For example, the “golden mean” for defining generosity doesn’t require paupers and millionaires to give away exactly half of their wealth.
Aristotelian philosophy applies the term “golden mean” in a qualitative, not in a quantitative manner. For example, how do you establish the golden mean to define courage as equidistant between cowardice and recklessness?
The mid-point isn’t determined mathematically. Instead, you will have to assess the circumstances of the concerned person: his age, his physical and intellectual skills, his reputation, his health, his financial and other resources, etc.
Education is crucial, said Aristotle, precisely because it is so difficult to acquire good habits (virtues). It takes lots of effort, energies and time to learn to do the right thing automatically.
If left alone, most people will do the wrong thing or make random decisions. Only virtuous individuals get their decisions consistently right. Even if they make occasional mistakes, they will promptly apologize and change course.
Advantages of Aristotle’s views on education
In contrast to today’s education (which aims at conveying facts), Aristotelian education emphasizes acquiring good, solid habits that will help you do the right thing. Good habits prove crucial when you are under pressure. They will help you make the right decision without hesitation.
Aristotelian education is not “anti-social” in the sense that it doesn’t care about society and the world. It does care about the social environment, but recognizes that the world benefits most when individuals practise virtue day after day.
Virtues such as courage, justice and wisdom make the world a better place automatically. People benefit society the most if they practise virtue and pursue “eudaimonia.”
Aristotle’s philosophy of education has been proven right by history. Educational systems based on virtue produce prudent, alert, benevolent, courageous, generous humans. That’s all you need to create a wonderful social environment.
If you are interested in applying Aristotelian principles to overcoming obstacles, I recommend you my book “Thriving in difficult times.”
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