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Theoria versus Praxis in the Nicomachean Ethics and the Republic

The subject of the Nicomachean Ethics is eudaimonia (1095a14 ff., etc.).' The discussion of the aretai, which occupies most of the work, is justified by the definition of eudaimonia (1098a16 ff.) as "an energeia (activity) of the psuche in accordance with arete, and if the aretai are several in number, in accordance with the best and most perfect." Aristotle explicitly makes the point that study of the aretai will give a clearer picture of eudaimonia (1102a5 ff.). It is not surprising that, having studied the aretai, he should return to the subject of eudaimonia in Book 10.2 At 1177a12 Aristotle takes up the definition of 1098a16, and adds that the best arete must be the arete of the best part of us, so that the energeia of that part in accordance with its own arete must be eudaimonia. He also adds (1177al7): "That this activity is 'theoretic' has been said."3 Theoria is best because nous, the part of the psuche concerned with theoria, is the best part of us, and the objects of contemplation are the best knowable objects. (Theoria is not research, but the contemplation of [certain kinds of] knowledge already possessed.) Aristotle then (1177a27) praises the life of theoria to the detriment of practical arete:4 all men need the necessities of life, but the wise man can engage in theoria by himself (though it may be better to have colleagues); whereas the just man, the brave man, and the rest need people to whom they may behave justly or bravely. The theoretikos is more autarkes (selfsufficient).5 Aristotle is not commending self-reliance, which might enable one to help others in need, but a self-sufficiency which enables the theoretikos to isolate himself from others. The life of theoria, in Aristotle's eyes, is superior to any other. In fact