Philosophy of Aristotel and Buddha

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Table of Contents

Introduction
Critical Analysis
Question
Works Cited

Introduction

Aristotle, in the theory of virtue and moderation, applies a similar enduring, keen and illustrative strategy to his assessment of ethical philosophy in the Nicomachean Ethics (“Aristotle on Happiness and the Life of Moderation” 80). He discusses the circumstances of ascribing the moral accountability of individual agents. This is in addition to the quality of, the virtues, the vices within the moral assessment and the process of attaining happiness in human life. The significant factor in Aristotle’s theory is the issue of character and personality. This involves the process individuals take to become good people. The significant objective of Aristotle’s ethical principle is apparent. It fosters individuals to stay clear of extremes of every kind and search for moderation in everything.

Buddha’s Middle Way indicates that the happiness of individuals is in connection with the synchronizing balance flanked by the natural environment, cultural practices and political attributes of the people (“The Buddha and the Middle Way” 51). The term Middle Way describes the Noble Eightfold Path as the good path to acquire “Nirvana”, in preference to embarking on strict limits and physical pleasures. According to Buddha, Middle Way is the path of wisdom.

Critical Analysis

It is evident that both, Aristotle’s theory of virtue and moderation and Buddha’s Middle Way, target provision of happiness to human beings. On the contrary, Aristotle’s theory ensures that humans do not go to the extreme end when striving to achieve success or happiness. Aristotle indicates that, in a bid to ensure that man lives happily, he must consider virtues. On the other hand, Buddha’s Middle Way ensures that humans stop suffering and achieve happiness before anything else in life. Buddhism theory clearly indicates that any development is possible by first creating happiness in human beings.

Question

Outline

Which theory is appealing?

(Claim): Buddha’s Middle Way is more appealing than Aristotle’s.

(Grounds): Buddhism focuses on attaining happiness before anything else.

Why is it appealing?

(Claim): This theory outlines crucial perspectives for achieving happiness.

(Grounds): Buddha’s Middle Way indicates that the happiness of individuals is a factor that everyone deserves. It advocates for lightening individual suffering whenever it emerges.

Proof of thought

(Claim): Buddhism is a religious practice that attempts to win the heart of people in a bid to restore happiness and peace.

(Grounds): Buddhism is not a subject of particular ways of life originating from distant domains. It is a subject that evaluates the thoughts of individuals regarding their life on earth.

Suffering is an avoidable part of human beings – This is evident in the teaching of Buddha that suffering is a fundamental factor of life. Buddha, however, indicates that everyone can find pleasure in their lives whatsoever.
The origin of suffering is craving – From Buddha’s teaching, it is evident that many people suffer merely since they have an undying desire for pleasant moments. It is also evident that these individuals crave things that they cannot have anymore, for instance, the loss of a loved one, loss of power or privileges.
The solution for craving is to stop – Individuals need to learn that ending suffering is by breaking the link to the events that foster suffering.
Ending fear is an ideal solution – Buddha helps his followers learn that in order to alleviate suffering, they need to do away with fear that deceives them. This is achievable by following the “Noble Eightfold Path to enlightenment” which helps in breaking the craving link and fostering freedom.

Works Cited

“The Buddha and the Middle Way”. Voices of Wisdom: A Multicultural Philosophy Reader. Ed. Gary E. Kessler. Cengage Learning, 2012. 50-51. Print.

“Aristotle on Happiness and the Life of Moderation”. Voices of Wisdom: A Multicultural Philosophy Reader. Ed. Gary E. Kessler.Cengage Learning, 2012. 80-81. Print.

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