Socrates, Are You Happy - Term Paper Example

Module Socrates, Are You Happy? The goodness of a person is contained in their operation and behavior. A moral person reasons and behaves well. Happiness is an activity rooted in the human choice, which is not inherent. Human happiness is dependent on the agility in which they perfect their human powers. These powers include intellect, will, irascible and concupiscible appetites. Virtues perfect these powers of the soul leading to merrier moments and a feeling of satisfaction. Happiness is the state of fulfillment of an individual’s nature. However, the power that distinguishes the human happiness from that of brute animals is intelligence. Human perfection is thus a product of perfection of the intellect. The following paper discusses the just occasion of Socrates’ view that a morally good person is happier than the morally bad person. This will be followed by a personal philosophical worry related to his justification. DISCUSSION Socrates’ view of the relation between virtues and happiness is that good morals are necessary for the fulfillment of life happiness. He believed that an honest, fair, wise and self controlled individual will merit praise and respect from other people thus contributing to achievement of happiness. Portraying virtuous behaviors towards people does not guarantee moral reciprocity. In such a case, Socrates’ view makes one wonder whether nasty responses to virtuous deeds are an aspect of happiness. Consequently, morally potent people have a tendency of leading a life filled with fun and joyous experiences. In this perspective, happiness emanates from the belief that their actions are for the life betterment and satisfaction. Everything that brings satisfaction is an agent of happiness not unless one is missing out on the different forms of happiness. However, he counters this by suggesting that normal happiness makes one think that they are happy whereas real happiness stems deeply inside the soul. He portends, "The Olympian victor makes you think yourself happy; I make you be happy" (West 36-37). Socrates affirms that true happiness extends beyond external wealth and worldly possessions. He asserts, “Wealth does not bring about excellence, but excellence makes wealth and everything else pleasurable for men” (West 30). This implies that it is impossible for one to buy perfect happiness through material possessions. Socrates views virtue and soul as a means to a healthy and flourishing after life and the evil tendencies associated with an individual have the ability to destroy the soul leading to future unhappiness. He believes in the existence of a higher power that rewards and punishes good and bad deeds in the after life. This rhymes with his affirmation that morally upright individuals will lead a happy life both currently and in the after life. Amid his belief in the existence of the after life, Socrates does not believe in any sacred scripture or religious myths (Leibowitz). The lack of credible proves of the existence such an after life after death compromises the logic that individuals abiding to the moral virtues will experience a happy after life. Does this means that one has to endure painful experiences that may be associated with maintenance of virtuous principles to deny he or herself satisfaction in the current life for an after life? According to Socrates, wisdom is the centrally significant aspect of happiness. He maintained, “The unexamined life is not worth living” (West, 38). Evil, people lack an aspect of reflection in the way they lead their life thus wasting the capacity of critical thinking that enables one choose between vices and virtues. They only indulge in those activities that please their body without an analysis of the far reaching effects of their actions. Virtues cannot be developed without wisdom implying that virtuous individuals stand a better chance of cultivating long lasting happiness than evil people. Moreover, wisdom is required for an individual to know whether what they are pursuing in their life will bring them happiness or grief. Morally distasteful people are normally deficient of wisdom which helps one focus on extending the current happiness to the future. However, the feeling of cautiousness and uncertainty that most virtuous possess may deny the peace of mind required of a satisfied individual. Unwise people have an advantage of experiencing the highly needed present peace of mind that amounts to happiness. The above argument leaves one wondering whether morally good people are subject to earthly happiness. Socrates’ affirms that once people understand that virtues bring them happiness, they tend to repeatedly practice them. He believed people should consistently, “discuss virtue every day” (West 38) regardless of their profession or economic status. From these remarks, it is clear that one cannot become happily intelligent by accident or foolishly; it requires a concerted effort and commitment on the side of human beings. However, most human beings lack commitment required in the acquiring of virtues. Some survival professions such military require indulging in vices such as killing. Are military men ever happy or what is their fate in the afterlife? Failing to pursue virtues is easy and the only alternative is developing immoral behaviors. Although most people may see sense in the maintenance of virtuous principles, the behavioral straining required when attaining self control contrasts the ease associated with irresponsibility tendencies that characterize the acquiring of immoral principles. According to Kekes, Socrates’ view on moral realism is not shared by all people, in the modern world (361). In his apology, he portends that good and evil are as real as any tangible object in the universe. Ancient Greeks believed that an evil person must not wait upon the opinion of others to prove their evil guilt. A person should understand that he or she is evil if he commits an evil deed. It is natural that a person cannot voluntarily admit his or her evil deed unless witnessed by another person. Additionally, most people care about their reputation so much such that they would rather live with a wrong doing guilt than admit it. This is not happiness. Owing to the current scientific advancement, many people believe that reality only exists in the fundamental physical objects studied by science. Therefore, good and bad are scientifically cultural artifact or cultural artifacts. This belief gives them satisfaction direly needed for one to be happy. His negative perception towards wickedness is portrayed by his claim that he would prefer to die young with moral virtues than to be evil. In the Apology by West (39), he tells the assembly, “It is not difficult to avoid death, gentlemen of the jury; it is much more difficult to avoid wickedness, for it runs faster than death.” He believes that being wicked is the worst experience that can happen to a human being. He places the quality of his soul higher than that of his body. If material wealth and external comforts are not agents of maintenance of earthly happiness, what else is required for one to acquire perfect happiness? The virtuous nature of human kind is significant when considering the mysterious nature of the after life. However, the complicated and immoral nature of the universe we currently inhabit may not be friendly for the happy existence of the virtuous individuals. Many people may not reciprocate promptly to a good deed extended to them. In such a case, the morally upright person may be disappointed with the nature of the behavior portrayed towards them by evil individuals. This leads to retaliation of evil for evil. Consequently, morally upright individuals may not happy with the evil habits and the only way to curb such actions is through revenge or application of the notion that if one cannot defeat opponents, then they should join them. The modern views of happiness are overshadowing and rubbishing the significance of the classical views of happiness. According to Fagan and Russon, 2009, the classical view of happiness which was applied by Socrates’ portends that one’s happiness can be mistaken for something else. Contemporary views affirm that if an individual thinks that he or she is happy; they are happy! However, the modern views stress on the logic that happiness is only real if the individual can think and feel happiness. The modern disposition of happiness thus signify that having ample pleasurable experiences can make an individual happy even if they are deviant of moral virtues. This makes sense; thus, morally good people may ignore sense to maintain their status. Common sense dictates that a happy man is satisfied with his life. If asked, he would propose that things should proceed the same way because most of his desires are being satisfied. He constantly experiences joy; contentment and pleasure which enables him avoid anxiety, depression and frustration. Socrates’ lived up to his view when he did not escape from death after being sentenced to death and dying a happy man. So, how can death bring happiness? In his last days, he advised that people should not break the established laws as such actions compromises their core function and justice. From this, one cannot fail to wonder if the laws are enough to decide the fate of the human life that established those (Vlastos 16). CONCLUSION Personal happiness cannot be achieved through satisfaction of personal needs and pleasures. The mystery surrounding this concept is further enhanced by the current realities that even the mighty and virtuous people experience sorrows and sad experiences just like the poor and meek. Most of the human endeavors are geared towards achievement of happiness and better life. This implies that happiness is a soul feeling that differentiates a human being from other living creatures. Societal happiness arises from the guarantee of moral and social progress. With the current events characterizing the current society, one wonders if the current generation will ever experience the true happiness. Works Cited Fagan, Patricia, and John Russon. Re-examining Socrates in the Apology. Evanston, Ill.: Northwestern University Press, 2009. Print. Leibowitz, David. The Ironic Defense of Socrates Plato's Apology. Cambridge: Cambridge University Press, 2010. Print. Kekes, John. Happiness (PDF). Oxford Journals, XCI. 363, (2003). pp. 358-376. Print. Vlastos, Gregory. “Happiness and Virtue in Socrates' Moral Theory, Humanities.” Social Sciences and Law, 4.1, (1985), 3-22. Print. West, Thomas G. Plato's Apology of Socrates: An Interpretation, with a New Translation. Ithaca: Cornell University Press, 1979, pp. 1-243. Print. Read More