Friendship, Nicomachean Ethics, Delight, Trust


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Aristotle and a Great Place of work (APA Citation)

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Aristotle and a Great Workplace

From the beginning of its development, human beings have already been searching for the meaning of delight. While many may seem this to get an insignificant questions, other folks have dedicated entire lives to the search for happiness. One particular person who devoted a great deal of thought to the question of man’s joy was the popular ancient Greek thinker, Aristotle. His views on values, virtue, and happiness not simply can be used on the individual life, or the actions of the condition, but in the modern world can be as well applied to businesses. Civic human relationships and civic friendships could be the basis of the creation of any great place of work where managers maintain personal relationships with their employees, employees then feel valued and increase their efficiency, and the organization as a whole may prosper and flourish.

In the book The Nicomachean Values, Aristotle discussed the meaning of happiness and what it supposed to live a good life. He asserted the device that can be invented to develop what is good for man is called “politics; inches and it “uses all of those other sciencesso this end should be the good for man. ” (Aristotle, I actually: ii) Aristotle also discovered four general means by which people live their lives in order to gain happiness, but stated that only one was a means by which will a person could basically attain that. According to Aristotle, it was not personal power, wealth, or life pleasures through which a person could attain real pleasure, it was living a contemplative life.

Aristotle claimed that those who involved in a politics life do this out of vanity in order to gain personal exclusive chance. Because this just serves to inflate an individual person’s spirit, this is considered being an empty and vain opportunity. Two different ways of your life that Aristotle believed had been equally as worthless in getting happiness were those who involved in the pursuit of wealth, and the ones who engaged in the pursuit of pleasure. These kinds of lives wrap up enslaving anyone who discover them and an enslaved person cannot achieve authentic happiness, they will only strive to satisfy their very own master vanity, greed or pleasure. Although they may get some sort of pleasure from this support, it does not serve to bring benefits to anybody else but oneself. For instance, prosperity in along with itself was useless and was seen by Aristotle as something that could just be used for the sake of something else. Therefore , according to Aristotle, delight cannot be present in the things to do of a political life, riches, or satisfaction, but in a fourth way of life which he called the “contemplative existence. “

A contemplative life is one in which a person lives their your life contemplating tips on how to live a fantastic life, and Aristotle declared that advantage is essential to living a contemplative life. It truly is through desired acts, repeated over time, that the person “trains” themselves for being virtuous. In the same way a musician trains with time to become a better musician, an individual can train themselves to become a even more virtuous person, or quite simply, “the benefits we get starting with exercising these people. ” (Aristotle, II: my spouse and i ) Plus the virtues can be either mental, or ethical virtues. In either case, it is what sort of person lives their each day lives that decide how good of a person they will turn into, and this begins at an extremely early age. When it comes to intellectual advantage, a person can always be taught to be virtuous, then by rehearsing these attributes over time, that individual will become an excellent person, and may contribute great to the community. But in the truth of moral virtue, this currently exists inside a person and only through constant virtuous activity can this kind of virtue become brought out of a person’s characteristics. While these types of may seem to get extremely related, they are indeed different types of advantage with different ways to acquire them.

When it comes to the interaction of people, Aristotle talked about the concept of camaraderie and divided it in two separate aspects: personal and social. As a strategy, friendship can be explained as “a relationship denoting specific virtues, of mutual affection, of goodwill, of a propensity to seek every other’s business, of joint endeavors and shared history, of mutual trust and help when needed. inch (Healy, 2006, pp. 1-2) How this definition translates into the personal realm is fairly basic, however , how it translates into the social realm can be not so clear to understand. Personal relationships are the simplest connections that individuals have and usually begin with the family and extend over time to friends. However the incorporation of friendship in to the civic arena is a a lot more complicated situation. Aristotle contended that the function of civic friendships were to help maintain justice, law, and virtue inside the state, but also in the modern world the state of hawaii can include far more than the authorities; the state can include the local community, or even the place one is employed.

Civic interactions, while made up of interactions that occur between people that happen to be by definition not good friends, must be treated in a similar way to personal friendships. These kinds of relationships must be based upon the same kind of elements as personal ones, including virtue, common affection, goodwill, company, distributed history, and mutual trust; but are completed by citizens from the community. Residents, when they watch their romance to the community as one depending on civic companionship, will usually concentrate all their attention on matters from the community including public coverage and other issues important to the city. Citizens should be “good males, concerned with virtue and united in a distributed conception in the good. ” (Lynch, june 2006, p. 26) But this kind of friendship may also be characterized as being a type of “advantage friendship, inch where “the civic community is formed as a result of common benefits that their members derive from that. ” (Cooper, 1991) In this form of social friendship associates of the community come together to support community establishments which advantage all associates of the community.

But it is important to recognize that while some civic friendships derive from the concept of conferring benefits on others so that an individual will, in turn, obtain benefits from the actions more, other are not. Individuals often feel that social friendships must be based upon common support more in the community with all the intent that a strong community can bring benefits to the specific living within that community. But if civic friendships should be strong and lasting, they cannot be totally based upon a benefit that an person receives from their store, they must also be based on virtue. Individual human relationships that contain the features of trust, reciprocity, a shared record, and unique mutual concern are formed not due to something that an individual may receive although because of anything a person can provide. Friends need to give of themselves, not really because of what they may acquire in return, they give because they are good friends.

Many persons believe that when Aristotle identifies the “state” he meant the government, and while it is partly true, there are plenty of other areas of the state which may be defined as “a bounded community of people who talk about common items, clearly unique in contact form from the as well as other organizations. ” (Honohan, 2002, s. 15) With this in mind the state may be more than the federal government or the neighborhood, it can even be defined as the spot of job. And if businesses is a place where social relationships are available, then the rules regarding civic friendships must be involved.

Just how can the rules discussed by simply Aristotle end up being incorporated in the workplace? According to the website “Great Place to Job, ” great workplaces will need to have a number of aspects found within all of them. From the employee’s perspective the workplace must include the concept of trust. “Trust is the defining theory of great workplaces – produced through management’s credibility, the respect with which employees think they are cured, and the degree to which workers expect to end up being treated fairly. ” (“What is a Great Workplace”) Along with trust, the employees must also have got pride about what they do and revel in the people they will work with. On the other hand is the administration of the place of work which has a several perspective about what makes an excellent workplace. Firstly, from a manager’s point of view, a great office is one where the workers give their personal ideal, work together together, or family, but most importantly, the workplace defines organizational desired goals. Management represents the company and the needs in the company; mainly achieving whatever organizational desired goals are necessary intended for the prospering of that organization, must be of major importance.

Why would a company wish to create a superb workplace? The solution is that they benefit from it. If a company stresses that all their managers should certainly build personal relationships using their employees this is simply not so that

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