Aristotle questioned whether it is more convenient to direct affection towards oneself rather than towards any other entity, or if, on the contrary, it was more advisable to orient that feeling towards others (González, 2016). In correspondence with González (2016), the wise Greek philosopher presented a unique perspective on egoism and its close connection with self-love.
The Intricate Weave of Love
In "Nicomachean Ethics," Aristotle's extensive work, the philosopher deductively unravels what he considers to be a virtuous individual (González, 2016). In this work, the author focuses on the comparison between self-love and selfishness. According to this philosopher, real facts contradict the theories of selfishness. While it is true that loving a best friend is virtuous, he also argues that the individual oneself is the best friend one can have (González, 2016). This is because undoubtedly, people who love themselves desire their own good, seek a long life, and are kind to themselves (Scomparin, 2010). So, the Greek philosopher asks: Is it selfish to love oneself? (González, 2016). Of course, the closest relationship one can have in life is with oneself. In other words, according to Fernández (2003), the wicked would sin not so much due to excessive self-love but rather because they do not love themselves enough.
Following the Traces of Aristotelian Egoism
From the moment Aristotle begins to outline the principles of self-love, his dissertation delves into the exploration of nuances to egoism (González, 2016). González (2016) points out that Aristotle, despite considering the term "egoism" as derogatory and shameful, does not completely dismiss it, as he recognizes a higher dimension in this concept.
In his analysis, Aristotle breaks down egoism into two categories (González, 2016). The first type focuses on love for the earthly, equated by the philosopher with the general behavior of the people, whom he calls the "vulgar." This outcome manifests in a society marked by pronounced stratification, such as ancient Greece. He describes it as an anxiety marked by bodily pleasures, where people seek to accumulate wealth, honors, and goods, finding authentic devotion in the material. Their sole purpose is to satisfy their desires and passions, which Aristotle sees as listening to the most irrational part of the soul. He interprets this behavior as a vulgar, deplorable, and widely prevalent custom (González, 2016). Fernández (2003) mentions that these individuals seek to hoard wealth, honor, or pleasure excessively, in other words, they are greedy.
In the second category of reflections, the classical philosopher delves into the notion that individuals who orient themselves towards the highest peaks of justice and wisdom can also be considered egoistic (González, 2016). However, it is crucial to emphasize that this type of egoism does not imply a negative or egocentric orientation; rather, it refers to individuals who, in seeking virtue, right action, and appreciation of beauty, focus their attention on personal development for the sake of contributing to collective well-being. Therefore, in correspondence with González (2016), Aristotle argues that this form of egoism is not tainted with excessive selfishness or indifference towards others.
Egoism Gives Way to Self-Love
How not to call selfish a person who dedicates body and soul to the pursuit of wisdom, justice, and beauty? This individuality strives to satisfy its own needs, marking its sole purpose in life (González, 2016). Although the philosopher acknowledges the importance of these beings, he considers them noble and selfish, but not in a harmful way, as reason governs their egoism, preventing it from being vulgar. According to González (2016), it is not a passion but rather a dedication grounded in the intellectual.
Aristotle argues that these noble men, although selfish, dedicate their efforts to the practice of virtue, finding joy in it (González, 2016). Therefore, it is reasonable and just that the virtuous man loves himself, as this love leads to nobility and benefits both himself and others (Fernández, 2003). In this way, they discover both personal benefit and service to others (González, 2016). González (2016) mentions that, according to the Greek philosopher, virtue is the supreme good, and while the virtuous man acts with intelligence and reason, the wicked man experiences a profound discord between his duty and his actions.
References
Fernández, A. (2003). Del amor propio. Nodulo.org. Recuperado 8 July 2021, a partir de https://www.nodulo.org/ec/2003/n018p03.htm
González, P. (2016). Del egoísmo al amor propio según Aristóteles. La Mente es Maravillosa. Recuperado 8 July 2021, a partir de https://lamenteesmaravillosa.com/egoismo-amor-propio-aristoteles/
Scomparin, A. (2010). El egoísmo, el amor propio y el amor al prójimo. Presbíteros Arautos. Recuperado 8 July 2021, a partir de https://presbiteros.arautos.org/2010/04/el-egoismo-el-amor-propio-y-el-amor-al-projimo/
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