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Eudaimonia Essays 1 - 30 Anti Essays

The imperfect friendships that Aristotle focuses on, however, are notunequal relationships based on good character. Rather, they arerelationships held together because each individual regards the otheras the source of some advantage to himself or some pleasure hereceives. When Aristotle calls these relationships“imperfect,” he is tacitly relying on widely acceptedassumptions about what makes a relationship satisfying. Thesefriendships are defective, and have a smaller claim to be called“friendships,” because the individuals involved havelittle trust in each other, quarrel frequently, and are ready to breakoff their association abruptly. Aristotle does not mean to suggestthat unequal relations based on the mutual recognition of goodcharacter are defective in these same ways. Rather, when he says thatunequal relationships based on character are imperfect, his point isthat people are friends in the fullest sense when they gladly spendtheir days together in shared activities, and this close and constantinteraction is less available to those who are not equal in theirmoral development.

Eudaimonia is perhaps best translated as flourishing or living well and doing well.

All free males are born with the potential to become ethicallyvirtuous and practically wise, but to achieve these goals they must gothrough two stages: during their childhood, they must develop theproper habits; and then, when their reason is fully developed, theymust acquire practical wisdom (phronêsis). This doesnot mean that first we fully acquire the ethical virtues, and then, ata later stage, add on practical wisdom. Ethical virtue is fullydeveloped only when it is combined with practical wisdom(1144b14–17). A low-grade form of ethical virtue emerges in us duringchildhood as we are repeatedly placed in situations that call forappropriate actions and emotions; but as we rely less on others andbecome capable of doing more of our own thinking, we learn to developa larger picture of human life, our deliberative skills improve, andour emotional responses are perfected. Like anyone who has developed askill in performing a complex and difficult activity, the virtuousperson takes pleasure in exercising his intellectualskills. Furthermore, when he has decided what to do, he does not haveto contend with internal pressures to act otherwise. He does not longto do something that he regards as shameful; and he is not greatlydistressed at having to give up a pleasure that he realizes he shouldforego.

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I have a number of very roughly-formulated things to say about eudaimonia in this essay.

This essay develops a new conceptual framework of science and engineering ethics education based on virtue ethics and positive psychology. Virtue ethicists and positive psychologists have argued that current rule-based moral philosophy, psychology, and education cannot effectively promote students’ moral motivation for actual moral behavior and may even lead to negative outcomes, such as moral schizophrenia. They have suggested that their own theoretical framework of virtue ethics and positive psychology can contribute to the effective promotion of motivation for self-improvement by connecting the notion of morality and eudaimonic happiness. Thus this essay attempts to apply virtue ethics and positive psychology to science and engineering ethics education and to develop a new conceptual framework for more effective education. In addition to the conceptual-level work, this essay suggests two possible educational methods: moral modeling and involvement in actual moral activity in science and engineering ethics classes, based on the conceptual framework.

n I found the concept of eudaimonia interesting, and I noticed that many moral theories focused on happiness as a measure of morality yet Kantianism did not so I wanted to take a deeper look at the fundamental differences between the two theories and determine if there was a superior theorist....


Aristotle's theory of moral virtue is that one's main purpose in life is to reach eudaimonia, the state of being happy....

It should be evident that Aristotle's treatment of virtues as meanstates endorses the idea that we should sometimes have strongfeelings—when such feelings are called for by oursituation. Sometimes only a small degree of anger is appropriate; butat other times, circumstances call for great anger. The right amountis not some quantity between zero and the highest possible level, butrather the amount, whatever it happens to be, that is proportionate tothe seriousness of the situation. Of course, Aristotle is committed tosaying that anger should never reach the point at which it underminesreason; and this means that our passion should always fall short ofthe extreme point at which we would lose control. But it is possibleto be very angry without going to this extreme, and Aristotle does notintend to deny this.

A defense of Aristotle would have to say that the virtuous person doesafter all aim at a mean, if we allow for a broad enough notion of whatsort of aiming is involved. For example, consider a juror who mustdetermine whether a defendant is guilty as charged. He does not havebefore his mind a quantitative question; he is trying to decidewhether the accused committed the crime, and is not looking for somequantity of action intermediate between extremes. Nonetheless, anexcellent juror can be described as someone who, in trying to arriveat the correct decision, seeks to express the right degree of concernfor all relevant considerations. He searches for the verdict thatresults from a deliberative process that is neither overly credulousor unduly skeptical. Similarly, in facing situations that arouseanger, a virtuous agent must determine what action (if any) to take inresponse to an insult, and although this is not itself a quantitativequestion, his attempt to answer it properly requires him to have theright degree of concern for his standing as a member of thecommunity. He aims at a mean in the sense that he looks for a responsethat avoids too much or too little attention to factors that must betaken into account in making a wise decision.

The current piece is a rough attempt at a coherent view of Aristotle's concept of eudaimonia, sometimes translated as
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Essay heading: ARISTOTLE'S EUDAIMONIA - EssaysBank

To arrive at this conclusion we postulated two of Aristotle’s premises (see Postulate 1 and Postulate 2); allowing these lead us to a worthwhile map of how one may reach eudaimonia, the Idea of Good which follows from the postulates.

What Is Eudaimonia? Essay - 1327 Words - StudyMode

I will do this by first describing Aristotle’s notion on both eudaimonia and virtue , as well as highlighting the intimate relationship between the two .

FREE Eudaimonia and Happiness Essay - Example …

Although Aristotle characterizes akrasia andenkrateia in terms of a conflict between reason and feeling,his detailed analysis of these states of mind shows that what takesplace is best described in a more complicated way. For the feelingthat undermines reason contains some thought, which may be implicitlygeneral. As Aristotle says, anger “reasoning as it were that onemust fight against such a thing, is immediately provoked”(1149a33–4). And although in the next sentence he denies that ourappetite for pleasure works in this way, he earlier had said thatthere can be a syllogism that favors pursuing enjoyment:“Everything sweet is pleasant, and this is sweet” leads tothe pursuit of a particular pleasure (1147a31–30). Perhaps what hehas in mind is that pleasure can operate in either way: it can promptaction unmediated by a general premise, or it can prompt us to act onsuch a syllogism. By contrast, anger always moves us by presentingitself as a bit of general, although hasty, reasoning.

Eudaimonia Essay Topics To Write About | Topics, …

But of course Aristotle does not mean that a conflicted person hasmore than one faculty of reason. Rather his idea seems to be that inaddition to our full-fledged reasoning capacity, we also havepsychological mechanisms that are capable of a limited range ofreasoning. When feeling conflicts with reason, what occurs is betterdescribed as a fight between feeling-allied-with-limited-reasoning andfull-fledged reason. Part of us—reason—can remove itselffrom the distorting influence of feeling and consider all relevantfactors, positive and negative. But another part of us—feelingor emotion—has a more limited field of reasoning—andsometimes it does not even make use of it.

FREE Eudaimonia and Happiness Essay - Example Essays

Book VII offers a brief account of what pleasure is and is not. It isnot a process but an unimpeded activity of a natural state(1153a7–17). Aristotle does not elaborate on what a natural state is,but he obviously has in mind the healthy condition of the body,especially its sense faculties, and the virtuous condition of thesoul. Little is said about what it is for an activity to beunimpeded, but Aristotle does remind us that virtuous activity isimpeded by the absence of a sufficient supply of external goods(1153b17–19). One might object that people who are sick or who havemoral deficiencies can experience pleasure, even though Aristotle doesnot take them to be in a natural state. He has two strategies forresponding. First, when a sick person experiences some degree ofpleasure as he is being restored to health, the pleasure he is feelingis caused by the fact that he is no longer completely ill. Some smallpart of him is in a natural state and is acting without impediment(1152b35–6). Second, Aristotle is willing to say that what seemspleasant to some people may in fact not be pleasant (1152b31–2), justas what tastes bitter to an unhealthy palate may not be bitter. Tocall something a pleasure is not only to report a state of mind butalso to endorse it to others. Aristotle's analysis of the nature ofpleasure is not meant to apply to every case in which something seemspleasant to someone, but only to activities that really arepleasures. All of these are unimpeded activities of a naturalstate.

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