In Nicomachean Ethics 1.8, Aristotle seems to argue that certain external goods are needed for happiness because, in the first place, they are needed for virtuous activity. This has puzzled scholars. After all, it seems possible for a virtuous agent to exercise her virtuous character even under conditions of extreme hardship or deprivation. Indeed, it is natural to think these are precisely the conditions under which one's virtue shines through most clearly. Why then does Aristotle think that a wide range (...) of external goods is required for virtuous activity, and therefore, for happiness? -/- I argue that there is good sense to be made of Aristotle's stance on external goods. Specifically, I explain how, on this view, a range of external goods is required for the full exercise of virtue, and I show that it is only this full exercise that is constitutive of eudaimonia. Drawing on passages in Politics 7.13 and Nicomachean Ethics 3.1, I develop and defend a distinction between the "mere" exercise of virtue, and the full or complete exercise of virtue. I argue that, for Aristotle, the distinguishing feature of this distinction is the value of the virtuous action's ends. An action that fully expresses virtue aims at an end that is unqualifiedly good, while an action that merely exercises virtue does not. I argue that the external goods Aristotle mentions in NE 1.8 are necessary for performing actions with unqualifiedly good ends, and so necessary for the complete exercise of virtue. In addition to providing a more satisfactory account than existing proposals of the role of external goods in Aristotelian happiness, my interpretation has two additional upshots. First, it brings to light an under-appreciated and independently compelling feature of Aristotle's ethical thought: the value of virtuous actions depends in part on the value of the ends they aim to realize. Second, it finds in Aristotle a distinct and powerful way of thinking about the badness of certain kinds of misfortune and deprivation: they are bad in part because they prevent us from fully realizing our capacity for moral agency, from fully engaging with value in the world. (shrink)

Scholarship on Aristotle’s NICOMACHEAN ETHICS (hereafter “the Ethics”) flourishes in an almost unprecedented fashion. In the last ten years, universities in North America have produced on average over ten doctoral dissertations a year that discuss the practical philosophy that Aristotle espouses in his Nicomachean Ethics, Eudemian Ethics, and Politics. Since the beginning of the millennium there have been three new translations of the entire Ethics into English alone, several more that translate parts of the work into English and other modern (...) languages, and half a dozen collections of new articles discussing Aristotle’s Ethics. Such an outpouring of scholarship has produced an almost unmanageable wave of books, articles, and reviews. Through my topical bibliography, I seek to organize this wealth of scholarly writing so as to make it manageable both to scholars working across the disciplines of philosophy, classics, history, and politics, and to scholars pursuing theses on specific topics within the Ethics. The bibliography takes as its model and is much indebted to that compiled by Barnes, Schofield, and Sorabji in their Articles on Aristotle, Volume 2: Ethics and Politics (1977), which was further updated and incorporated into the complete bibliography to all of Aristotle’s writings in Barnes’s Cambridge Companion to Aristotle (1995). Although I have taken guidance from their model, my bibliography differs in one main respect. Whereas Barnes et al. were more selective and annotated their bibliography, I have been more comprehensive in my inclusion of items. I have sought to include all books and journal articles concerned with the Ethics written in English over the last 120 years; additionally, I have sought to include representative and central works of scholarship written on the Ethics in French, German, and Italian during the same period of time. (shrink)