Reaching understanding is one of our central epistemic goals, dictated by our important motivational epistemic virtue, namely inquisitiveness about the way things hang together. Understanding of humanly important causal dependencies is also the basic factual-theoretic ingredient of wisdom on the anthropocentric view proposed in the article. It appears at two levels. At the first level of immediate, spontaneous wisdom, it is paired with practical knowledge and motivation ( phronesis ), and encompasses understanding of oneself (a distinct level of self-knowledge having (...) to do with one’s dispositions capacities, vulnerabilities, and ways of reacting), of other people, of possibilities of meaningful life, and of relevant courses of events. It is partly resistant to skeptical scenarios, but not completely. On the second and reflective level, understanding helps fuller holistic integration of one’s first order practical and factual-theoretic knowledge and motivation, thus minimizing potential and actual conflicts between all these components. It also participates in the reflective control whose exercise is needed for full reflective wisdom, the crucial epistemic-practical virtue or human excellence. (shrink)

The psychological condition of being happy is best understood as a matter of a person's emotional condition. I elucidate the notion of an emotional condition by introducing two distinctions concerning affect, and argue that this “emotional state” view is probably superior on intuitive and substantive grounds to theories that identify happiness with pleasure or life satisfaction. Life satisfaction views, for example, appear to have deflationary consequences for happiness’ value. This would make happiness an unpromising candidate for the central element in (...) a theory of well-being, as it is in L. W. Sumner's work. Yet on an emotional state conception, happiness may prove to be a key constituent of well-being. the emotional state view also makes happiness less vulnerable to common doubts about the importance of happiness, and indicates that mood states are more important for well-being than is generally recognized.Happiness in intelligent people is the rarest thing I know.Ernest Hemingway. (shrink)

The psychological condition of being happy is best understood as a matter of a person’s emotional condition. I elucidate the notion of an emotional condition by introducing two distinctions concerning affect, and argue that this “emotional state” view is probably superior on intuitive and substantive grounds to theories that identify happiness with pleasure or life satisfaction. Life satisfaction views, for example, appear to have deflationary consequences for happiness’ value. This would make happiness an unpromising candidate for the central element in (...) a theory of well-being, as it is in L. W. Sumner’s work. Yet on an emotional state conception, happiness may prove to be a key constituent of well-being. The emotional state view also makes happiness less vulnerable to common doubts about the importance of happiness, and indicates that mood states are more important for well-being than is generally recognized. (shrink)

Following the rise of virtue and character education, educational philosophers have recently given much attention to questions relating to virtue and the good. This, however, has not been paralleled by a similar interest in vice and evil, which, in this context, are examined only rarely. In this article, I use the work of the American philosopher John Kekes as a backdrop for discussing the role coping with vice and evil should play in virtue and character education. I show how Kekes’ (...) assumptions that people have natural inclinations towards both virtue and vice and that evil and vice are an inevitable part of human existence lead to the idea that character education should explicitly discuss not only the virtues but also the vices, that it should promote self-control and that it should bring people to recognize that they have mixed moral inclinations. I then argue that even if we reject Kekes’ key assumptions, embracing these three ideas that attempt to provide means to counter the vices might still have marked benefits for character education. The article concludes by suggesting that while the ideas that stem from Kekes’ approach should not necessarily be embraced, the themes that they raise call for greater consideration and further analysis. (shrink)

There are roughly two philosophical literatures on “happiness,” each corresponding to a different sense of the term. One uses ‘happiness’ as a value term, roughly synonymous with well-being or flourishing. The other body of work uses the word as a purely descriptive psychological term, akin to ‘depression’ or ‘tranquility’. An important project in the philosophy of happiness is simply getting clear on what various writers are talking about: what are the important meanings of the term and how do they connect? (...) While the “well-being” sense of happiness receives significant attention in the contemporary literature on well-being, the psychological notion is undergoing a revival as a major focus of philosophical inquiry, following on recent developments in the science of happiness. This entry focuses on the psychological sense of happiness (for the well-being notion, see the entry on well-being). The main accounts of happiness in this sense are hedonism, the life satisfaction theory, and the emotional state theory. Leaving verbal questions behind, we find that happiness in the psychological sense has always been an important concern of philosophers. Yet the significance of happiness for a good life has been hotly disputed in recent decades. Further questions of contemporary interest concern the relation between the philosophy and science of happiness, as well as the role of happiness in social and political decision-making. (shrink)

In this thesis I am going to explore the relationship between happiness and imprisonment. I will discuss three theories of happiness - hedonism, life satisfaction theories and emotional states theories. I will argue that the main problem of these theories is that they take happiness to consist only of psychological states. Because of this, I will turn my attention towards those theories that evaluate happiness in terms of how well life is going for the person who is living it. I (...) will argue that my Aristotelian account is the most plausible way to understand the relationship between happiness and imprisonment. This is because it takes into account both the external circumstances and the psychological and emotional life of pnsoners. Through this thesis, I will show that my account of happiness in prison accomplishes three tasks: i) it solves the problems encountered by the other theories of happiness in the evaluation of prisoners' happiness, ii) it does not suffer from two of the main objections to the other objectivist theories of happiness, and iii) it can help us to investigate the happiness of prisoners empirically more accurately. (shrink)