Aristotles Happiness or Eudaimonia - Assignment Example

Institution : xxxxxxxxxxx Title : xxxxxxxxxxx Tutor : xxxxxxxxxxx Course : xxxxxxxxxxx @2013 Happiness/Eudaimonia Introduction Eudaimonia means happiness in Greek. According to Aristotle, happiness is the highest good that human being have. He says that whatever a human being does, he does it in pursuit of happiness. Aristotle was a great philosopher and polymath who hailed from Greece. He was the student of Plato and he taught Alexander the Great (Vermigli, Campi, McLelland, 2006, pp. 65). He wrote about several subjects such as metaphysics, physics, rhetoric, theater, music logic, government, politics, linguistics, biology, ethics and zoology. Together with Socrates and Plato they contributed to the founding of Western Philosophy. Aristotle’s writings were the very first that created a complete system of Western philosophy having within it aesthetics, morality, logic, science, metaphysics and politics. Aristotle wrote about other topics in philosophy that attract the attention of many people. This essay will discuss Aristotle’s happiness or Eudaimonia and the form of life in which people can achieve it. According to Aristotle, the highest good that human beings can have is happiness. He says that people do everything in order to achieve happiness. He goes on to argue that human action is always targeted at a certain good or end. Whatever he calls “good” may however not be seen as a good action or any amount of good by other people. However for the doer of the particular action the activity is seen as a good thing that can bring a favorable outcome. In his argument, Aristotle explained that all our actions that result in certain good or ends normally form a hierarchy. This hierarchy involves a ladder of certain things and the ladder classifies things based on their significance. The thing with the greatest importance is found at the top of the ladder and therefore it is the ultimate end (Hughes, 2013, pp. 34). This ultimate final end is that which all the actions aim to attain. This end should be sufficient in itself. It should be achievable and it must be what people want. Therefore, since happiness has all this in itself, it should then be the highest good. A suitable example of this ladder may be a person involved in hard work aimed at weight loss or keeping shape. The bottom level of the ladder is that individual working out at a gym. Why is the individual working out? Is it for losing weight or for maintenance of shape? Why is the individual trying hard to maintain shape or lose weight? It is all about looking physically good and being healthy. What does the individual have the desire to look good and be healthy? It is for purposes of being attractive and living a stress-free and comfortable life. Why should the individual desire to look attractive and live in health? He wants to be happy and have a piece of mind (Rorty, 1980, pp. 76). This illustration shows that for every action a person takes, there is an end that he aims to achieve. The final end to the action is to gain happiness. Therefore, considering the circumstances the greatest good is happiness and nothing else. According to Aristotle, happiness is not just the cheerfulness, contentment and pleasure or temporary joy. His definition for eudaimonia is that it is a state of doing good or well being (Ackrill, 1981, pp. 56). Nicomachean Ethics and the Eudemian Ethics Aristotle’s account is found in the Nicomachean Ethics and the Eudemian Ethics. Eudaimonia has to do with activity; it displays virtue or excellence in agreement with reason. This idea of eudaimonia comes from how Aristotle essentially understood human nature (Aristotle, 2004, pp. 43). His view was that reason is very distinctive to human beings and that the perfect work or function of a person is the fullest or most appropriate exercise of reason. Essentially, eudaimonia or wellbeing is achieved through proper development of a person’s greatest and most human abilities and that human beings are thinking animals. Therefore, for any person, eudaimonia is the achievement of excellence in reason (Adler, 1978, pp. 213). Aristotle says that eudaimonia needs activity and action so that is it never enough for a person to own squandered disposition or disposition. Eudaimonia needs not only acceptable character but rational activity as well. Aristotle says that to stay in line with reason means that a person gains excellence in the process. He also argues that the excellence gained cannot be isolated and therefore competencies are also needed suitable to related functions (Aristotle, 1992, pp. 69). For example, if to be an outstanding scientist one needs proper skills in math so that a person can say that being very good in mathematics is important for becoming a high profile scientist. From this it is obvious that eudaimonia, living well is found in activities that exercise the rational part of the mind in accordance with excellence of reason or the virtues. To be completely involved in the intellectually stimulating and fulfilling work through which an individual gains well earned victory. In the remaining part of the Nicomachean Ethics, Aristotle fills out the claim that the best life for a person is that of excellence based on reason. Because for Aristotle, reason is not just theoretical in nature but practical as well, he takes time to discuss excellence of character that makes it possible for a person to exercise practical reason successfully. This is reason that relates to action (Ross, 1995, pp. 51). The ethical theory of Aristotle is eudaemonist because it insists that eudaimonia is dependent on virtue. Nevertheless, Aristotle’s view is clear that virtue is essential but not enough eudaimonia. As he puts emphasis on the significance of the rational element of the psyche, Aristotle recognizes the significance of other ‘goods’ among them power, friends and wealth in a life which is eudaimonic. He casts doubt on the likelihood of being eudaimonic if a person does not have certain outer goods like good children, beauty, and good birth. An individual who is horribly ugly or whose friends or children have died or is isolated may not be eudaimonic Aristotle 2013, pp. 27). In such as sense, chance may preempt the ability that an individual has to achieve eudaimonia. The choices for Happiness Aristotle maintains that for a person to be happy, he needs wealth, friends and many other things. In order to obtain these things the person needs to make choices. Some of these choices can prove to be very difficult. In most cases the lesser good provides immediate pleasure and it presents many temptations while that with greater good comes with pain and demands for a bigger sacrifice. For instance it might be easier and more pleasurable for one to watch television for the whole night when he knows very well that it could be better for him to spend that time research for an important report (Warne, 2006, pp. 39.). For one to develop good character he needs strong effort of will to choose the right thing even in the hardest of circumstances. Taking drugs is also becoming a huge problem in the society today. For very little money, a person can take his mind from his problems and get into in-depth euphoria by using an oxycontin pill or cocaine. Yet unavoidably, this type of short term pleasure will result in long term pain. After a few hours the person can become miserable and develop a need of taking the drug once more. This can lead to an unending spiral of relief and need (Amelie 1992, pp. 19). Addiction unavoidably drains a person’s funds and gives the person’s family and friends a burden. All the virtues such as temperance, generosity, courage and friendship that form a good life are totally absent in the life of a drug user. Aristotle would in very strong terms criticize the culture of instant satisfaction that appears to be dominant in the society today. For one to achieve a life with complete virtue, he must make right choices. The person may need to keep his eye on the future which has the ultimate outcome we need for life. One cannot achieve happiness by enjoying momentary pleasures. Unfortunately, many people cannot overcome this in their own lives. Aristotle says that most of the human beings are lavish in their tastes and they prefer lives that fit only beasts (Ross, 1995, pp. 41). Aristotle also talks about akrasia or weakness in the will. In most cases the overwhelming power of some pleasure hinders a person from seeing what is good. However, one can cure this behavior by way of training. To Aristotle this is education and the continuous effort of perfecting virtue. He says that clumsy archer can improve with practice as along as he continuously aims at the target. Therefore, it is never enough to think about doing a good thing or even have the intention of doing that good thing. One must actually do it (Warne 2006, pp. 33). Aristotle believed that happiness is an activity of the soul that operates in line with excellence. He maintained that happiness remains that highest good because people continuously desire it or they should desire it for its own sake and it is the end to which all good struggle. The state that it achieves is the flourishing soul. According to Aristotle a person is happy is he lives well and fairs on well. However, to him happiness or eudaimonia is not just a state of being. The metaphysics of Aristotle require that a soul persist in the body and it cannot be separated from that body (Aristotle 1992, pp. 67). Therefore, happiness itself and the achievement of that happiness are always related to the attainment of the needs of the body to a certain extent. To fulfill the bodily needs of a person so that the person reaches eudaimonia requires that the person lives according to the certain moral and intellectual virtues. All these are controlled by rational judgment. The mind understands the virtues as existing between the mean of 2 or more than two extreme possibilities (Ackrill 1981, pp. 66). If a person is extremely brave that person will be reckless in battle; if the person is inadequately brave in battle then he will behave in a cowardly manner. There is a big amount of confusion that is caused by this. Judging the appropriate virtue existent between the mean in a rational manner is not logically comparable to selecting what lies between two extremes. This does not follow automatically because whatever is between two extremes may also be an extreme in itself. The mean has no absoluteness and it may differ from one person to another and from one situation to another. Certain virtues are not means amid two extremes. For example, Aristotle held that there is no time where murder can be assumed to be a virtue that exists between two extremes (Hughes, 2013, pp. 28). This shows that Aristotle’s idea of happiness can also consist of not just the rational behavior to select the mean but also the character of choosing t hat mean in line with practical wisdom left for those who are informed because of having lived a contemplative life in a consistent manner. The contemplative life is one which is dedicated to the highest objects of knowledge. A happy life that flourishes is that which has many requirements that have been fulfilled to a certain degree. These include the things that preserve and uphold the physical wellbeing like health, a specific level of material wealth, good friendship and familial bonds, sexual fulfillment and a pleasant appearance (Vermigli, et al. 2006, pp. 65). It is also a necessity to meet certain needs of a moral and intellectual nature as well. For Aristotle, Eudaimonia is an inclusive idea that consists of life in line with moral and intellectual virtues, rational meditation and obtaining certain physical needs in a way that one flourishes. Animals can also have active lives but this is not based on a rational principle like the active life of a man (Aristotle 2004, pp. 38). Conclusion In conclusion, this essay has discussed the happiness or eudaimonia and the form of life through which it is achieved. Aristotle says that happiness the final and purpose of the existence of human beings. He does not see happiness as being pleasure or virtue but he thinks that it is the exercise of virtue. One cannot achieve happiness until the end of his life. Therefore it is a goal but not a temporary state. Perfection of human nature is found in happiness. Man is rational and therefore the happiness he has relies on reason. Happiness is dependent on the acquisition of moral character where a person exhibits the virtues of justice, courage, friendship, generosity and citizenship in the person’s life. Happiness is found in an active but not a passive lifestyle. Bibliography Ackrill, J., 1981. Aristotle the Philosopher, Oxford: Oxford University Press. A comprehensive introduction to Aristotle. Adler, M. (1978). Aristotle for Everybody. New York: Macmillan. A popular exposition for the general reader. Amelie R. 1992. Essays on Aristotle’s Poetics. Princeton University Press. Aristotle (2013). The Pursuit of Happiness: Bringing the Science of Happiness to Life. Pursuit of Happiness Inc. Retrieved on May 03 2013 from Aristotle, 1992, Politics ed. Trevor Saunders. London: Penguin. Aristotle situates ethics within the discussion of the best constitution. Aristotle, 2004. Nichomachean Ethics ed. Hugh Treddenick. London: Penguin. The main source for Aristotle’s ethics http://www.pursuit-of-happiness.org/history-of-happiness/aristotle/ Hughes, G. 2013. Routledge Philosophy Guidebook to Aristotle on Ethics. London: Routledge. Rorty, A. 1980. Essays on Aristotle’s Ethics. University of California Press. Ross, D. 1995. Aristotle: A classic overview by one of Aristotle’s most prominent English translators, in print since 1923. (6th ed.). London: Rutledge. Vermigli, P.M., Campi, E., McLelland, J.C. 2006. Commentary on Aristotle’s Nicomachean Ethics. Truman State Univ. Press. Warne, C. 2006. Aristotle’s “Nicomachean Ethics”: A reader’s Guide. Continuum International Publishing.  Read More