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The Structure of Aristotelian Happiness

Richard Kraut argues that in the Nicomachean Ethics (EN) Aristotle is an "intellectualist" -that he believes the human good is to be identified with theoretical contemplation. In arguing for intellectualism, he also argues against an "inclusive" view-that Aristotle identifies happiness with some sort of compound of intrinsic goods. Kraut's book presents the most thorough examination of this fundamental issue that has so far been attempted and the most elaborate and persuasive argument for an intellectualist view.' Kraut's careful and fair-minded account of the evidence and the questions will be an essential foundation for further discussion-especially for those who disagree, as I do, with Kraut's conclusions. He does not shirk difficulties; he candidly recognizes objections to his view and answers them point by point. His resourceful defense of his own views ought to persuade his opponents that they have been too easily satisfied; he shows that on many points the intellectualist view can answer the objections that have been thought fatal to it, and that an attempt to develop the inclusive view in detail runs into difficulties that might not strike us if we limit ourselves to sketching the view. In this way the value of Kraut's contribution goes far beyond the plausibility of his own conclusions. The questions raised by the dispute about intellectualism affect our view of the EN as a whole. For many critics concede that EN Book 10 strongly suggests intellectualism, but argue that the rest of the EN, and especially Book 1, requires