Aristotle – The Nicomachean Ethics
Chapter I: The Object of Life
I. Every rational activity aims at some end or good. One end (like one activity) may be subordinate to another.
Arts, sciences, etc. All of these strive for the outcome of a good or purpose (Aristotle defines good as ‘that at which all things are aimed’), some activities are thus directly linked to outcomes that are done for a particular end goal in mind. Some are done for their own sake, while others are done for a ‘supreme good’. Aristotle uses the example of horse trapping being subordinate to horsemanship which is related to military action with the intended outcome being of victory. It doesn’t matter what you are doing only that all outcomes are recognized to be generally achieved for the good. “Does it not follow, then, that a knowledge of the good is of great importance to us for the conduct of our lives? Are we not more likely to achieve our aim if we have a target?” This is why Aristotle believes it is important to outline the definition of what is ‘Good’ and how that is achieved by these (or specific) activities.
The fortunate man, in my opinion, is he to whom the gods have granted the power either to do something which is worth recording or to write what is worth reading, and most fortunate of all is the man who can do both.
-Pliny the Younger in a letter to Tacitus describing the eruption of Mount Vesuvius in 79 AD and the death of his famous uncle Pliny the Elder. 
Free speech, exercised both individually and through a free press, is a necessity in any country where the people are themselves free. Our Govern-ment is the servan[t] of the people…The President is merely the most im-portant among a large number of public servants. He should be supported or opposed exactly to the degree which is warranted by his good conduct or bad conduct, his efficiency or inefficiency in render-ing loyal, able, and disinterested service to the Na-tion as a whole. Therefore it is absolutely necessary that there should be full liberty to tell the truth about his acts, and this means that it is exactly necessary to blame him when he does wrong as to praise him when he does right. Any other attitude in an American citizen is both base and servile. To announce that there must be no criticism of the President, or that we are to stand by the President, right or wrong, is not only unpatriotic and servile, but is morally treasonable to the American public. Nothing but the truth should be spoken about him or anyone else. But it is even more important to tell the truth, pleasant or unpleasant, about him than about anyone else. [1
– Teddy Roosevelt, 26th President of the United States of America, Sedition, A Free Press, and a Personal Rule, May 7, 1918.
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