are the same. It seemed to Aristotle that the individual's freedom of choice made an absolutely accurate analysis of human affairs impossible. "Practical science," then, such as politics or ethics, was called science only by courtesy and analogy. The inherent limitations on practical science are made clear in Aristotle's concepts of human nature and self-realization. Human nature certainly involves, for everyone, a capacity for forming habits; but the habits that a particular individual forms depend on that individual's culture and repeated personal choices. All human beings want "happiness," an active, engaged realization of their innate capacities, but this goal can be achieved in a multiplicity of ways. John Stuart Mill's Utilitarianism (Latin utilis,"useful"), in ethics, the doctrine that what is useful is good, and consequently, that the ethical value of conduct is determined by the utility of its results. The term utilitarianism is more specifically applied to the proposition that the supreme objective of moral action is the achievement of the greatest happiness for the greatest number. This objective is also considered the aim of all legislation and is the ultimate criterion of all social institutions. Utilitarianism is likewise at variance with the view that moral distinctions depend on the will of God and that the pleasure given by an act to the individual alone who performs it is the decisive test of good and evil. These are the general conceptions of Aristotle's Normative Ethics and John Stuart Mill's Utilitarianism; however, this paper aims to portray specific correlations as well as the differences on their individual notions of Hedanism (good (which is sometimes called virtue = pleasure/happiness), and morality is a word which would encompass all of these terms.

For Aristotle being moral contains a choice since virtue is a prerequisite for morality implied earlier. Virtue's two-opposing (vices) courses of action are a choice in and of themselves. However, the choice is not a matter for our emotions or subject reasoning. Choice is determined by a principle such as would govern the actions of a wise man. This means that there is no excuse when we make a bad choice. If we do not have wisdom enough to make a choice, we should ask the opinion of the man who has, still implicitly a choice that is virtually existent in every which way, because we have the choice of making the wrong decision, and in making that wrong decision, you are responsible, but you had a choice nevertheless. Yet, a virtuous man is one who makes the right choice of his own free will between two alternative courses of action. Choice is something which is in our power to do (Deliberation). We can wish the Yankees win the World Series next year, but we cannot choose them to win. This shows, wishing is of ends and choice is of means. For Mill, the notion of choice, in questions of ultimate ends are not provable in the direct and ordinary sense. That is, he says, we cannot infer such ends from other ends precisely because we are dealing with ultimate ends. However this does not mean that the "choice" of ultimate ends is arbitrary. Mill says morality provides us with rules for guiding action. "All action is for the sake of some end, and rules of action must take their whole character from the end to which they are subservient." As ends, the pleasure and pain are the only things desirable. Happiness is the ultimate end. If you're not sure as to which pleasure to choose, if you're not sure which produces the greatest amount of happiness for the greatest amount of people, we should ask certain people who are experienced with both alternatives and who are qualified and familiar with them both. If both alternatives disagree with each other, then we have to go with what the majority of experienced people say. Supposedly, we're supposed to find these people and see what they would do. Nevertheless, both Mill and Aristotle have asserte

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Approximate Word count = 3153
Approximate Pages = 13 (250 words per page double spaced)