This paper illustrates that Aristotle believes that all humans are determined to flourish. It is appropriate and desired the end of all human actions. To understand how something functions, you need to understand its nature. Aristotle provides four different human nature aspects. Aristotle is usually quoted saying “Man is a political creature.” The meaning of Aristotle has a deeper understanding as compared to the known translation. The quote from Aristotle that says “is a rational being who lives in societies?” provides four different aspects of human nature. The first aspect is referring to the human as physical beings (to mean humans are animals). According to Aristotle, Physical beings require rest, nourishment, exercise, and many others that help in keeping their body to function properly. The second is that the human being referred as emotional beings (to mean they are animals). What differentiate plants from animals, as argued by Aristotle, is that animals have desires, wants, urges, and reactions. These do not exist in plants. The human being can recognize what they want in the world, and they also possess the power of volition get what they want. Furthermore human can avoid what they dislike. These wants can be complicated for humans, however, at the long run, we all have wants and needs that are obtained from the underlying sources. The third is human is a social being (this is because they live in groups). Human must function and live in various societies. No man can survive by himself and human majorly performs well only in social settings. Human social nature goes in hand with our emotional nature; such that the wants and needs required by a human can only be attained through the social nature of humanity. For example, human were beings that flourished as hermits, Friendly and trust cooperation needs will not be nearly so urgent. The fourth is that the human is a rational being. To the Greeks, most of the cultures, including the current ones that have made humans human were our rationality. Human is expressive, creative, able to obey reasons and knowledge-seeking. Most of the time human being may not follow reasons, and most of the time may not want to exercise their minds. However, the central part of human existence relates their nature of being a rational animal.
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The research question that guided the research purpose was “In what ways, if any, do John Stuart Mill and Karl Marx each appear to have been influenced by Aristotle?” Critically, the researcher related the research question directly to the research purpose…
However, in order for these rules and regulations to be obeyed, there must be an autonomous government that ensures people follow the rule without using any favor in its administration (Bowie and Simon 56). Therefore, this essay is going to support the crucial role played by society in ensuring citizens enjoy their liberties, freedoms and happiness, as advocated by Mill in his two books On Liberty and Utilitarianism.
In both instances the individual cannot be practically existent outside of the community, nor can civil society itself exist without being composed of a network of individuals. Both Marx and Mill share this fundamental acceptance, however each chooses to focus on a different aspect of the relationship for emphasis.
Referring to it as the principle of utility, Mill believes that the highest normative principle is that actions are moral as they tend to promote happiness and immoral as they tend to produce sadness or dissatisfaction. Although Mill was a utilitarian, he argued that not all forms of pleasure are of equal value, using his famous saying "It is better to be Socrates dissatisfied, than a fool satisfied." In this regard, John Stuart Mill rejects the classical virtue theory.
The constraint may be physiological, moral, social , religious and in all the cases it limits the human being.
John Stuart Mill discussed this problem, of liberty-constraint in his essay: "On liberty". But the interest for this concept has appeared since childhood.
Mill, the prevention of harm is commonly thought to delimit the extent of permissible political interference with a person's liberty1. This view is put forward in his famous harm principle, the principle that, ". the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others." The problem with applying Mill's principle is determining what is to count as a harm1.
These elements are reflected in the limitations which he placed upon the state's control of its citizen's lives, and some of the counter-arguments against Mill's theory. It becomes clear through reading of Mill's work and that of his commentators, that Mill's alternative to the current legal and social system contains as many complicated controls as those which he intended to replace.
John Stuart Mill’s classic work, “On Liberty” is one of the foundational liberal documents, and as such is enshrined in the politics, laws, philosophy, and policies of a wide variety of places. The capitalist practices that flow through the entire planet also largely stem from Mill’s ideas.
According to Chapter 5 of the Proper Functions of Representative Bodies, John Stuart Mill elaborately explains the meaning of a representative government whereby the people have the absolute power to exercise through their elected deputies the ultimate controlling power. These deputies are elected by the people themselves.
Karl Marx’s communist manifesto, for instance, depicts the desire to build “a society without economic classes” or rather a society without social stratification (Marx 11-23). On the hand, John Locke’s
Individuals who employ higher faculties often get less contented even though their pleasure is of higher character than of an animal. This paper is a discussion of the mills statement that “it is better to be a human being dissatisfied than a pig
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