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Aristotle's conception of happiness
Aristotle definition of happiness
Aristotle's theory of happiness
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Midterm Essay 2 Aristotle and Jean-Baptiste Clamence have two distinct views on human nature and reason for happiness. Human nature for Aristotle is that we are the rational and political animals that have a soul. As for Jean-Baptiste, human nature is absurd and that we will fail. Happiness for Aristotle is the rejection of nihilism which is that nothing in this world has real meaning. The greatest form of happiness for Aristotle is what he calls Eudaimonia, which is highest form of life or the life of rationally governed life of contemplation. On the contrary, Jean-Baptiste sulks in the fact that we all have flaws so we fail to be truly happy and the things that we do aren’t really making us happy. Clamence is misinformed with the telos …show more content…
By this, he means that we are the animals that think, not necessarily just act on our animalistic instincts. Aristotle dissects and goes through a taxonomy of human and animal qualities to deduce the differences between both the genuses and species. He concludes, that we as the rational and political animal, reason and we come together in society as a community. Humans are the only animals that have the capability to think and reason rationally, hence we have the ability to be happy. Happiness comes actualizing our potential and living the “best”, or the “fullest” expression of human life. By understanding this, we can understand his reason that we have the ability to be happy and ultimately what steps and initiatives that we need to take in order to reach Eudaimonia. Aristotle insists that our happiness depends on our wants, our desires, using reason to govern our irrational desires. This comes from our inner self, but in order to achieve such state we need to, in essence, act on our political animal that he describes. In book one, Aristotle lays down two provisions that happiness needs to be satisfied. He states happiness must be perfect and that it must be self-sufficient. Not by himself, as he describes as being solitary, but by the means of parents, siblings, spouse,
In conclusion, Aristotle’s elucidation of happiness is based on a ground of ethics because happiness to him is coveted for happiness alone. The life of fame and fortune is not the life for Aristotle. Happiness is synonymous for living well. To live well is to live with virtue. Virtue presents humans with identification for morals, and for Aristotle, we choose to have “right” morals. Aristotle defines humans by nature to be dishonored when making a wrong decision. Thus, if one choses to act upon pleasure, like John Stuart Mill states, for happiness, one may choose the wrong means of doing so. Happiness is a choice made rationally among many pickings to reach this state of mind. Happiness should not be a way to “win” in the end but a way to develop a well-behaved, principled reputation.
Aristotle argued that the goal of human beings is happiness, and that we achieve happiness when we fulfill our function. Therefore, it is necessary to determine what our function is. The function of a thing, or its telos, is what it alone can do, or what it can do best. Like the function of the eye is to see, Aristotle declared the human being as the "rational animal" whose function...
Aristotle begins his ethical account by saying that “every art and every inquiry, and similarly every action and every choice, is thought to aim for some good; and for this reason the good has rightly been declared to be that at which all things aim” (line 1094a1). Though some things might produce higher good than others, Aristotle looks for the highest good, which he says we must “desire for its own sake” and our actions are not decided on some other goal beyond this good itself (line 1094a20-25).[1] This highest good is then realized to be happiness (line 1095a16-20).
To achieve complete happiness, Aristotle says that we need three kinds of goods. The first of these goods is that of the soul, which is moral character and practical wisdom. Aristotle explains that in order to maintain the soul, we must also have external and bodily goods. He says we need external goods such as friends, food, and some money; without these, we are not able to flourish. Furthermore we need goods of the body, which are the basic supplies for health, strength, and beauty. According to Aristotle, if we have all these we are able to live our life to the fullest, which means to live well and to do things well (NE 1098b20). Particular to this paper I will focus on why Aristotle thinks external goods are necessary for happiness. Aristotle says, “He is happy who lives in accordance with complete virtue and is sufficiently equipped with external goods, not for some chance period but throughout a complete life” (NE 1101a15). It is Aristotle’s explicit view that virtue is necessary but not sufficient for happiness. He views external and bodily goods as instruments deemed necessary to live a virtuous life. He says, “it is impossible or not easy for someone without equipment to do what is noble: many things are done through instruments, as it were—through friends, wealth, and political power. Those who are bereft of some of these (for example, good birth, good children, or beauty) disfigure their blessedness, for a person who is altogether ugly in appearance, or of poor birth, or solitary and childless cannot really be characterized as happy; and he is perhaps still less happy, if he should have altogether bad children or friends or, though he didn’t have good ones, they are dead. Just as we said then, [happiness] seems to require some such external prosperity in addition” (NE 1099b5). This quote contradicts in many ways with how Aristotle previously described happiness. Aristotle says happiness is
Happiness is my emotional state when I feel positive emotions. It is the feeling I get when I am enjoying something. This is a familiar concept for all of us, but when Aristotle talks about “happiness” in Nicomachean Ethics, it does not coincide with our modern notions of happiness. “Happiness” is really valuable for Aristotle as he considers it to be the highest good of man and that which every action aims at. He considers it to be something divine.
Aristotle brings up a very difference between the two. Animals don’t have the ability to speak, however, they live just fine without needing that skill. Groups of animals are able to live together without making laws or enforcing justice, but people cannot. Aristotle looked at humans as political animals. Nature by itself is not enough for people to live together. Aristotle thinks how it is possible for humans to live together and he comes up with the big picture of a city. A city without the right laws, justice, and practicing the right virtues makes humans the worst of all animals. However, humans are the best animal when exercise all the right values.
(A). To begin with, what is happiness in the opinion of Aristotle? For him, these are not material blessings, not spent on pleasure and entertainment life, not success and not wealth. Happiness is first and foremost a coincidence of the virtue of a person with the external situation. In his book "Nicomachean Ethics," Aristotle says: "Happiness is the highest good of man." But what is good? According to Aristotle, it is a constant activity based on the best and most perfect virtues, which are formed through bodily and external benefits, such as health and wealth. According to Aristotle, the human good is hidden in the perfection of the three forces:
Aristotle believes that happiness is the ultimate goal in life. You can’t reach happiness unless you work hard and become successful. That is where virtue comes into play. A human’s function is to engage in “an activity of the soul which is in accordance with virtue” and which “is in conformity with reason” (page 76, Palmer). The two kinds of virtue are intellectual and moral. Our virtues are what make us all individual and all different. Intellectual virtues are what we are born with and what we learn. It is our nature as humans and what we have inherited that makes desire to learn. As humans, we develop wisdom to help guide us to a good life. With the intellectual virtue you develop two different kinds of wisdom: practical and philosophical. Practical wisdom is your rational actions. The highest virtue is philosophical wisdom, which is scientific, disinterested, and contemplative. Moral virtues are what we learn from imitation, practice and our habits we developed. Moral virtues are what we have learned from our society. “Neither by nature, then, nor contrary to nature do the virtues arise in us; rather we are adapted by nature to receive them, and are made perfect by habit” (page 223, Mayfield). This quote is explaining how you need both the intellectual virtue (nature) and the moral virtue (habit).
Burger, Ronna. “Aristotle’s ‘Exclusive’ Account of Happiness: Contemplative Wisdom as a Guise of the Political Philosopher” in The Crossroads of Norm and Nature. Ed. May Sim. Maryland: Rowan & Littlefield Publishers, 1995.
It was Aristotle’s belief that everything, including humans, had a telos or goal in life. The end result or goal was said to be happiness or “eudaimonia”. He explained that eudaimonia was different for each person, and that each had a different idea of what it meant. Further, he said that people must do things in moderation, but at the same time do enough. The theory, of “the golden mean of moderation” was the basis to Aristotle's idea of the human telos and concluded that living a virtuous life must be the same for all people. Aristotle maintained that the natural human goal to be happy could only be achieved once each individual determined his/her goal. A person’s telos is would usually be what that individual alone can do best. Aristotle described the humans as "rational animals" whose telos was to reason. Accordingly, Aristotle thought that in order for humans to be happy, they would have to be able to reason, and to be governed by reason. If a person had difficulty behaving morally or with ethics, he was thought to be “imperfect”. Moral virtue, a principle of happiness, was the ability to evade extremes in behavior and further to find the mean between it and adequacy. Aristotle’s idea of an ideal state was one where the populous was able to practice eth...
Aristotle believes the only way to reach a state of happiness is through virtue. The virtue that is to be practiced is meant to guide our behaviors in society and to learn the meaning of moderation. Aristotle deems human happiness as more then attaining the pleasures of life but satisfying the human potentialities. Reaching such abilities could be seen by making logical choices and being able to choose the needs in life rather then the wants. At this point it shows that Aristotle contends that a society that includes citizens that he believes are of human excellence will reflect the same values upon it’s state.
... our society, where good deeds are preformed with the hope of being rewarded, it is more than evident that personal happiness dominates. Personal happiness is not always bad, however, it just seems that the majority of times in our society it is dominated by self-interest. The domination of self-interest is seen everyday in the modern business world with companies unfairly using monopolies to eliminate their competition and also governments trying to invade other countries or regions in order to maximize their territory. It seems that unless the motive of self-interest is eliminated from the pursuit of happiness, we most likely will not experience the type of well being that Aristotle was describing.
According to Aristotelian ethics, the highest goal in life is happiness. This happiness is often misinterpreted though, as most people think of happiness as a physical pleasure or honor, but this is only because they have a flawed view of the good life. Those who tend to share this viewpoint do not understand true happiness because people are generally deficient in virtue. Aristotle has a proactive conception of the good life: happiness waits only for those who go out and seize it. Happiness, according to Aristotle, is also a public affair, not a private one, so with whom we share this happiness with is of great significance. “... every substance not only possess a form; one could say it is also possessed by a form, for it naturally strives to become a perfect specimen of its kind. Every substance seeks to actualize what it is potentially” (Tarnas p.58). Aristotle also says that humans have a telos, an end or purpose, which is our goal to achieve. This telos is based on our distinct human capacity for rational thought. He also argued that the body & mind are inseparable; so when the body dies, the soul also ceases to exist. Aristotle did not believe in animal rights however, as in Politics, he claimed that nature made all an...
...that happiness is not found in amusement for it is too incongruous to end in amusement, and that our efforts and sufferings would be aimed at amusing ourselves. A flourishing life—a happy life, is one that consists of numerous requirements having been fulfilled to some degree. These include those things that preserve and maintain physical welfare such as, a certain level of material wellbeing, health, satisfaction, good familial and friendship bonds, and a comely appearance. Additionally, certain intellectual and moral needs ought to be met as well. It is a well-ordered and just state and community that preserves the freedom to have such a life. Thus, eudaimonia—happiness—for Aristotle is an inclusive notion consisting of life in accordance with intellectual and moral virtues, rational contemplation, and securing certain physical needs, such that one is flourishing.
Aristotle describes three types of life in his search for human flourishing: lives of gratification, politics, and contemplation. He contends that there is a single Idea of Good that all men seek, and he finds that happiness, or eudaimonia, best fits his criteria. Aristotle investigates the human purpose to find how happiness is best achieved, and finds that a life of activity and contemplation satisfies our purpose, achieving the most complete happiness in us. Aristotle is correct regarding the necessity of activity, but restricts the theory to only the life of study. We will reject this restriction, and instead allow any life of virtue and productivity to substitute for Aristotle’s life of study. One primary means of remaining active to achieve happiness includes loving friendships, which only happen to the virtuous. Thus human flourishing is living a life of virtue, activity, and productivity.