This question has no straightforward answer, because the meaning of the question itself is unclear. What exactly is being asked? In that case your inquiry is linguistic.
Formal definition of happiness or flourishing eudaimonia Happiness or flourishing or living well is a complete and sufficient good. This implies a that it is desired for itself, b that it is not desired for the sake of anything else, c that it satisfies all desire and has no evil mixed in with it, and d that it is stable.
Material definition of happiness--what it consists in We have defined happiness formally as the complete and sufficient good for a human being. But there are many different views of what sorts of life satisfy this formal definition. Aristotle specifically mentions the life of gratification pleasure, comfort, etcthe life of money-making, the life of political action, and the philosophical life, i.
He has no patience with the life of money-making or the life of gratification, though he agrees with proponents of the latter that a happy life is pleasant. There are several ways in which Aristotle approaches the question of what happiness consists in.
First, he notes that flourishing for plants and animals consists in their functioning well according to their natures. So one question we should ask is this: What is the proper or peculiar function of a human being? Aristotle thinks it obvious that our proper function consists in reasoning and in acting in accord with reason.
This is the heart of the doctrine of virtue, both moral and intellectual. So on this line of reasoning we are led to the conclusion that the possession and exercise of moral and intellectual virtue is the essential element in our living well. A second approach is to survey the goods which we find ourself desiring, since happiness presumably consists in the attainment of some good or set of goods such that to have them in the right way is to be living well.
One division of goods is into i external goods wealth, fame, honor, power, friendsii goods of the body life, health, good looks, physical strength, athletic ability, dexterity, etc. The problem then is to delineate the ways in which such goods are related to happiness. The virtuous person alone can attain happiness and the virtuous person can never be miserable in the deepest sense, even in the face of misfortune which keeps him from being happy or blessed.
So happiness combines an element over which we have greater control virtue with elements over which we have lesser control health, wealth, friends, etc.
There is a lot of room for discussion here. For instance, how much is luck or fortune involved in our attainment of virtue? Aristotle has some things to say about this in Book 3, chap. Also, to what degree is a unity of life and of life-projects necessary for happiness?
Alternatively, how far can a happy person go in allowing a single--perhaps complex--end to be predominate in his life? Can a happy life eschew the pursuit of some goods in order to engage in the single-minded pursuit of other goods?
These last few questions suggest that it might be helpful to look at lives presented to us by history, experience, and literature. At least we know this much for sure: Aristotle believes that the development of intellectual and moral virtue is the only backdrop against which such questions can be fruitfully investigated.
The general account of virtue First, Aristotle makes some assumptions about the character of the human soul, dividing it into a part that governs reasona part that is or ought to be governed by reason the passions or sentient appetiteand a part that is normally unresponsive to reason vegetative functions such as digestion, etc.
Thus, some virtues will have reason as their subject while others will have the passions-qua-governed-by-reason as their subject. The differences among virtues will mirror the differences among the various passions and among the various functions of reason.
Virtues are habits of the soul by which one acts well, i.Aristotle on Happiness essaysAristotle believes that happiness rests within an absolutely final and self-sufficient end. The reasoning behind this theory is that every man is striving for some end, and every action he does must be due to this desire to reach this final end.
He believes that in ord. Aristotle Ethics Of Happiness Philosophy Essay. Print Reference conclusions or recommendations expressed in this material are those of the authors and do not necessarily reflect the views of UK Essays.
Happiness is an essential aspect of Aristotle’s philosophy because for him it was an activity of the soul which attained at a . DEATH OF EDGAR A. POE By N. P. Willis THE ancient fable of two antagonistic spirits imprisoned in one body, equally powerful and having the complete mastery by turns-of one man, that is to say, inhabited by both a devil and an angel seems to have been realized, if all we hear is true, in the character of the extraordinary man whose name we have written above.
Therefore, in this paper, I will argue that I agree with Aristotle’s view of happiness over Plato’s because of the way Aristotle describes how humans can achieve the greatest good in life: happiness. In a discussion of politics, the stand point of each philosopher becomes an essential factor.
By "happiness" Aristotle means a life of excellence or fulfillment, doing the distinctively human things well, not a life of feeling a certain way. As any hammer is a good hammer if it does the hammer things well - their purpose is common and objective - so with persons: a person is fulfilled - happy in Aristotle's sense - if he or she does the.
Aristotle: Politics. In his Nicomachean Ethics, Aristotle ( B.C.E.) describes the happy life intended for man by nature as one lived in accordance with virtue, and, in his Politics, he describes the role that politics and the political community must play in bringing about the virtuous life in the citizenry.
The Politics also provides analysis of the kinds of political community that.