Results for 'eudaimonia'

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  1. Iohn L. Ackrill.Aristotle On Eudaimonia - 2010 - In Otfried Höffe (ed.), Aristotle's "Nicomachean ethics". Boston: Brill.
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  2.  75
    Eudaimonia as Fundamentally Good.Mark LeBar - 2020 - Grazer Philosophische Studien 97 (3):386-400.
    In the ethical theories of the ancient Greeks, eudaimonia provided a grounding for the value of all other goods. But a puzzle for such views is that some things are good for us irrespective of the intervention of eudaimonia and its requirement of virtuous activity. In this article, the author considers challenges to the eudaimonist account of value on those grounds pressed by Nicholas Wolterstorff and Sophie Grace Chappell. The aim is ethical-theoretical, rather than historical. The author defends (...)
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  3.  5
    Eudaimonía y las esferas política y ética en Aristóteles: ¿Es posible pensar el bien humano con independencia de un ámbito político?Ángel Rivera Novoa - 2016 - Revista Filosofía Uis 15 (2):37-53.
    En este artículo se intenta mostrar cuál es la posible relación entre la esfera política y la esfera ética en el pensamiento de Aristóteles. ¿Son la política y la ética investigaciones absolutamente distinguibles o, por el contrario, son un solo proyecto investigativo? Para responder a esta pregunta, se sugiere que primero debe responderse la cuestión acerca de la naturaleza misma del bien último. ¿Es el fin de las acciones un fin dominante o inclusivo? Se analiza una de las propiedades de (...)
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  4. Eudaimonia y teología en Epicteto.Rodrigo Sebastián Braicovich - 2011 - Revista de Filosofía (México) 43 (131):135-150.
     
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  5. Eudaimonia in Contemporary Virtue Ethics.Anne Baril - 2014 - In S. van Hooft, N. Athanassoulis, J. Kawall, J. Oakley & L. van Zyl (eds.), The handbook of virtue ethics. Durham: Acumen Publishing. pp. 17-27.
    In the contemporary virtue ethics literature, eudaimonia is discussed far more often than it is defined or fully articulated. It was introduced into the contemporary virtue ethics literature by philosophers who work in ancient philosophy, and who are familiar with the work of ancient eudaimonists (where the ancient eudaimonists are typically thought to include Plato, the Stoics, and (especially) Aristotle). Yet, predictably, among philosophers who study ancient philosophy, there is not consensus, but rather lively debate, about what eudaimonia (...)
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  6.  41
    "Eudaimonia" in Aristotle's "Rhetoric".Marcus H. Worner - forthcoming - Proceedings of the Boston Area Colloquium of Ancient Philosophy.
    The discussion of "eudaimonia" in the "rhetoric" has a central place in Aristotle's exposition of the material for speeches deliberative, epideictic and forensic varieties of rhetoric. Due to the telos- relatedness of the material for each variety of rhetoric, the treatise on "eudaimonia" (Rhet A5) provides coherence between the varieties by displaying standards in terms of which particular cases at hand are ultimately assessed as good, useful, noble, just or their opposites. A focal and normative meaning of (...) can be identified in A5 which Aristotle expects a prudent orator to maintain even when he is faced with perverted audiences. (shrink)
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  7.  6
    Eudaimonia e o problema das ações virtuosas em Aristóteles.Thaís Cristina Alves Costa - 2014 - Griot : Revista de Filosofia 10 (2):164-172.
    A partir de uma análise crítica do conceito de eudaimonia aristotélica, almeja-se compreender qual é o fim aos quais todas as nossas ações tendem e como podemos alcançá-lo. Para isso, utilizar-se-á como fio condutor desta pesquisa a analise do livro I da obra Ética a Nicômaco de Aristóteles, delineando os elementos que permeiam o problema da ação virtuosa, tais como o conceito de virtude, felicidade e alma.
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  8.  40
    Eudaimonia, External Results, and Choosing Virtuous Actions for Themselves.Jennifer Whiting - 2002 - Philosophy and Phenomenological Research 65 (2):270-290.
    Aristotle’s requirement that virtuous actions be chosen for themselves is typically interpreted, in Kantian terms, as taking virtuous action to have intrinsic rather than consequentialist value. This raises problems about how to reconcile Aristotle’s requirement with (a) the fact that virtuous actions typically aim at ends beyond themselves (usually benefits to others); and (b) Aristotle’s apparent requirement that everything (including virtuous action) be chosen for the sake of eudaimonia. I offer an alternative interpretation, based on Aristotle’s account of loving (...)
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  9.  11
    Eudaimonia in Crisis: How Ethical Purpose Finding Transforms Crisis.Bret Crane - 2022 - Humanistic Management Journal 7 (3):391-416.
    In a fast-paced and interconnected global economy, a crisis is an eventuality for most organizations. Leading during a crisis can be particularly challenging because a crisis can disrupt a firm’s purpose, undermine the motivation of employees, and can encourage unethical behavior. In this article, I focus on managing a crisis of purpose. I articulate a framework that elaborates ways in which leaders find and pursue ethical purposes during times of crisis and why these specific purposes motivate employees and encourage organizational (...)
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  10.  72
    Should Eudaimonia Structure Professional Virtue?Andreas Eriksen - 2016 - Journal of Philosophy of Education 50 (4):605-618.
    This article develops a eudaimonistic account of professional virtue. Using the case of teaching, the article argues that professional virtue requires that role holders care about the ends of their work. Care is understood in terms of an investment of the self. Virtuous role holders are invested in their practice in a way that makes professional excellence part of their own good. Failure to care about the ends of professional practice reveals a lack of appreciation of the value of professional (...)
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  11. The Implications of Aristoteles’ Eudaimonia Theory for Philosophical Counseling - With a focus on phronēsis-. 김진아 - 2017 - The Catholic Philosophy 28:153-176.
    행복(eudaimonia)에 대한 서양고대철학의 관점은 우리의 이성(logos)을 어떻게 하면 제대로 사용할 것인가를 주축으로 한다. 이논문에서 주장하고자 하는 철학상담적 행복론은 치료적 접근의 힐링(healing)논의가 아닌 서양고대철학의 전통에서 중요하게 다루어진 올바른 이성(orthos logos)에 관한 논의이다. 최근 들어 부각되고 있는 인문학에 대한 관심과 인간 삶의 궁극적 목적이라 할 수있는 행복의 주제는 어떠한 관련이 있을까? 이 논문에서는 아리스토텔레스의 실천적 지혜를 통해 진정한 행복에 도달할 수 있는지인간의 탁월성 발휘의 측면에서 그러한 가능성을 확인하고자 시도하였다. 이를 위한 기초작업으로 본 논문은 실천적 지혜의 개념을철학상담의 주제로서 새롭게 해석해 보았다. 아리스토텔레스의 (...)
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  12. Eudaimonia, external results, and choosing virtuous actions for themselves.Jennifer Whiting - 2002 - Philosophy and Phenomenological Research 65 (2):270-290.
    Aristotle's requirement that virtuous actions be chosen for themselves is typically interpreted, in Kantian terms, as taking virtuous action to have intrinsic rather than consequentialist value. This raises problems about how to reconcile Aristotle's requirement with (a) the fact that virtuous actions typically aim at ends beyond themselves (usually benefits to others); and (b) Aristotle's apparent requirement that everything (including virtuous action) be chosen for the sake of eudaimonia. I offer an alternative interpretation, based on Aristotle's account of loving (...)
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  13.  71
    Eudaimonia and agape in Macintyre and Kierkegaard's works of love.Matthew D. Mendham - 2007 - Journal of Religious Ethics 35 (4):591-625.
    This essay explores connections and divergences between Alasdair MacIntyre's eudaimonistic ethic and Søren Kierkegaard's agapeistic ethic--perhaps the greatest proponents of these ethical paradigms from the past two centuries. The purpose of the work is threefold. First, to demonstrate an impressive amount of convergence and complementarity in their approaches to the transcendent grounds of an ethic of flourishing, the rigors necessary for a proper self-love, and the other-directed nature of proper social relations. Second, given the inapplicability of common dichotomies, to pinpoint (...)
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  14.  6
    La eudaimonía aristotélica como fin de las acciones.Juan Gabriel Alfaro - 2023 - Endoxa 52.
    Se estudia que tipo de fin (τέλος) es la felicidad (εὐδαιμονία) para Aristóteles, pues en las obras Éticas unas veces se identifica con varios fines y otras con uno solo, es el antiguo debate entre los defensores del fin inclusivo y del fin dominante. Para Aristóteles el fin responde a la naturaleza o la función para la cual está hecha cada cosa, si la función del hombre es una vida según la razón, el fin de la felicidad deberá ser la (...)
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  15.  18
    Diagnosi sociale e eudaimonia: Platone e Honneth.Marco Solinas - 2004 - Annali Del Dipartimento di Filosofia 9:5-17.
    The paper is devoted to develop a connection between the Sozialphilosophie of Axel Honneth and Plato’s Republic. The main point is that Honneth’s research of a non formal theory of justice, connected with the idea of good life or eudaimonia, which permits a diagnosis of social pathologies, finds fecund confluences in the Plato’s doctrine.
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  16. Eudaimonia as an activity in nicomachean ethics 1. 8–12.Robert Heinaman - 2007 - Oxford Studies in Ancient Philosophy 33:221-253.
  17.  29
    Eudaimonia, Virtue Ethics and Moral Community.Kalpita Bhar Paul - 2022 - Environmental Values 31 (5):505-514.
  18. Eudaimonia.Valerie Tiberius & Michelle Mason - 2009 - In Shane J. Lopez (ed.), The Encyclopedia of Positive Psychology. Wiley-Blackwell. pp. 1--351.
  19.  40
    "Eudaimonia" and the pain-displeasure contingency argument.David L. Norton - 1972 - Ethics 82 (4):314-320.
  20.  61
    Count No One Happy: Eudaimonia and Positive Psychology.Robert L. Woolfolk & Rachel H. Wasserman - 2005 - Journal of Theoretical and Philosophical Psychology 25 (1):81-90.
    Some aspects of "second-generation" Positive Psychology are analyzed and their origins explored. In particular, Seligman's importation of the concept of eudaimonia from Aristotelian ethics is critiqued and found to be problematic. This conclusion is reached through an examination of the concept of eudaimonia as it was employed in ancient philosophy. 2012 APA, all rights reserved).
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  21.  3
    On the Study of Comparision Aristotelianism with Thomism - focused on St. Thomas’s transformation about Aristotle’s “eudaimonia” -. 이상일 - 2013 - 동서철학연구(Dong Seo Cheol Hak Yeon Gu; Studies in Philosophy East-West) 69 (69):289-321.
    아리스토텔레스의『니코마코스 윤리학』안에서 언급되고 있는 교설들을 성 토마스가 어떻게 변형시켰는가에 관해서, 최근 학자들 사이에서 두 가지의 상반된 주장을 펼치고 있는 것을 볼 수 있다. 하나는 철학적인 해석이다. 이것은 성 토마스가 아리스토텔레스의 본래적인 의도를 명확하게 드러내려고 노력함으로써 순수하게 철학적인 토대 위에서 아리스토텔레스의 교설들을 변형시켰다는 주장이다. 또 다른 하나는 신학적인 해석이다. 이것은 성 토마스의 변형은 그리스도교의 신념들의 빛 안에서 아리스토텔레스를 해석함으로써 아리스토텔레스의 교설들을 신학적으로 변형시켰다는 주장이다. 이에 대하여 본 연구자는 성 토마스의 아리스토텔레스의 “행복”(eudaimonia)에 관한 교설에 관하여 철학적인 해석을 하는 학자들 중에서 도이그(James (...)
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  22.  22
    Aesthetica and eudaimonia: Education for flourishing must include the arts.Laura D'Olimpio - 2022 - Journal of Philosophy of Education 56 (2):238-250.
    The point of education is to support students to be able to live meaningful, autonomous lives, filled with rich experiences. The arts and aesthetic education are vital to such flourishing lives in that they afford bold, beautiful, moving experiences of awe, wonder and the sublime that are connected to the central human functional capability Nussbaum labels senses, imagination and thought. Everyone ought to have the opportunity to learn about art, to appreciate and create art, to critique art and to understand (...)
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  23.  51
    Eudaimonia, Happiness, and the Redemption of Unhappiness.Timothy Chappell - 2013 - Philosophical Topics 41 (1):27-52.
    In this paper I argue for five theses. The first thesis is that ethicists should think about happiness and unhappiness together, with as much detail and particularity as possible. Thinking about unhappiness will help us get clear about happiness, and distinguish the different things that come under that name. The second is that happiness and unhappiness can both be important positively valuable features of a worthwhile life. The third thesis is that Modern Eudaimonism, the claim that every reason to act (...)
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  24. Eudaimonia and Neltiliztli: Aristotle and the Aztecs on the Good Life.Lynn Sebastian Purcell - 2017 - APA Newsletter on Hispanic/Latino Issues in Philosophy 16 (2):10-21.
    This essay takes a first step in comparative ethics by looking to Aristotle and the Aztec's conceptions of the good life. It argues that the Aztec conception of a rooted life, neltiliztli, functions for ethical purposes in a way that is like Aristotle's eudaimonia. To develop this claim, it not only shows just in what their conceptions of the good consist, but also in what way the Aztecs conceived of the virtues (in qualli, in yectli).
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  25.  34
    Eudaimonia in the Eudemian Ethics.Daniel Ferguson - 2021 - Dissertation, Yale University
  26.  5
    « L’eudaimonia Des Gardiens Philosophes ».Aikaterini Lefka - 2011 - Plato Journal 11.
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  27. Eudaimonia zwischen Kant und Aristoteles: Glückseligkeit als höchstes Gut menschlichen Handelns.Jürgen-Eckardt Pleines - 1984 - Würzburg: Königshausen + Neumann.
  28.  10
    Eudaimonia.Gregory Wolcott - 2021 - Encyclopedia of Business and Professional Ethics.
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  29.  8
    Eudaimonia, Razão e Contemplação na Ética Aristotélica.Marco Zingano - 2018 - Analytica. Revista de Filosofia 21 (1):9-44.
    Resumo: Neste artigo, intento reconstruir o argumento aristotélico da felicidade como necessariamente envolvendo duas etapas. Na primeira, se trata de determinar que a razão (prática) tem uma função central na determinação das ações morais que levam à felicidade. No segundo passo, Aristóteles tenta mostrar que a contemplação, por satisfazer em máximo grau as propriedades das ações morais que levam à felicidade, é ela própria causa da felicidade primeira, introduzindo deste modo uma hierarquia entre a vida contemplativa e a vida política (...)
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  30. Rationality, Eudaimonia and Kakodaimonia in Aristotle.Robert Heinaman - 1993 - Phronesis 38 (1):31-56.
    I argue that Aristotle does not believe all rational action aims at securing eudaimonia (happiness) for the agent. Intrinsic goods are worth having independently of their promotion of any further ends, including eudaimonia. Aiming for such a good or avoiding evil may be rational even when eudaimonia is impossible and not the agent's goal. "Politics" 1332a7f suggests that even the happy agent may act rationally without aiming for eudaimonia. The final section argues that, given that an (...)
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  31.  4
    A Eudaimonia no Livro I da Ética a Nicómaco.Nuno Castanheira - 2005 - Philosophica: International Journal for the History of Philosophy 13 (26):99-127.
    The concept of eudaimonia put forward by Aristotle in the first Book of his Nicomachean Ethics reflects an attempt to synthesize and clarify a well known concept in the Greek society, in popular as well as in more restricted intellectual circles, giving it a new scope and conceptual consistency. Ordinarily translated as happiness, well-being or prosperity, this concept frequently had a subjective sense, describing the lives of those who lived well or were eudaimon; but it also had an objective (...)
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  32. A Eudaimonia no Livro I da Ética a Nicómaco.Nuno P. Castanheira - 2005 - Philosophica 26:99--127.
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  33. La Eudaimonía En Aristóteles: Un Reexamen.Osvaldo Guariglia - 1997 - Méthexis 10 (1):83-104.
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  34. The Limits of Eudaimonia in the Nicomachean Ethics.Schwartz Daniel - 2016 - Journal of Greco-Roman Studies 55 (3):35-52.
    In Book I of his Nicomachean Ethics (NE), Aristotle defines happiness, or eudaimonia, in accordance with an argument he makes regarding the distinctive function of human beings. In this paper, I argue that, despite this argument, there are moments in the NE where Aristotle appeals to elements of happiness that don’t follow from the function argument itself. The place of these elements in Aristotle’s account of happiness should, therefore, be a matter of perplexity. For, how can Aristotle appeal to (...)
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  35. Eudaimonia socratica e cura dell’altro | Socratic Eudaimonia and Care for Others.Santiago Chame, Donald Morrison & Linda Napolitano Valditara (eds.) - 2021
    Special volume of "Thaumàzein - Rivista di Filosofia" dedicated to the theme of Socratic Eudaimonia and care for others. It is a multilingual volume comprising twenty papers divided into six sections with an introduction by Linda Napolitano. Edited by Santiago Chame, Donald Morrison, and Linda Napolitano. -/- Despite the appearances given by certain texts, the moral psychology of Socrates needs not imply selfishness. On the contrary, a close look at passages in Plato and Xenophon (see Plato, Meno 77-78; Protagoras (...)
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  36. Euthanasia and Eudaimonia.David Shaw - 2009 - Journal of Medical Ethics 35 (9):530-533.
    This paper re-evaluates euthanasia and assisted suicide from the perspective of eudaimonia, the ancient Greek conception of happiness across one’s whole life. It is argued that one cannot be said to have fully flourished or had a truly happy life if one’s death is preceded by a period of unbearable pain or suffering that one cannot avoid without assistance in ending one’s life. While death is to be accepted as part of life, it should not be left to nature (...)
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  37.  89
    Is Aristotelian Eudaimonia Happiness?J. C. Dybikowski - 1981 - Dialogue 20 (2):185-200.
    “We Need Not hesitate to translate the word eudaimonia by the English ‘happiness’”. So Burnet wrote in 1900, but the hardening consensus is that he was wrong. The differences between the two notions, it is now commonly supposed, are too many and too deep to think that happiness and eudaimonia are very closely related; and consequently “happiness”, the long-established conventional translation, will seriously mislead us in understanding the nature of Aristotelian eudaimonia.
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  38.  4
    L'eudaimonia postmoderna: mutamento culturale e modelli di razionalità.Alessandro Ferrara - 1992 - Napoli: Liguori.
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  39. Eudaimonia and Theôria within the Nicomachean Ethics.Anthony W. Price - 2014 - In Pierre Destrée & Marco Antônio Zingano (eds.), Theoria: Studies on the Status and Meaning of Contemplation in Aristotle's Ethics. Louvain-La-Neuve: Peeters Press.
     
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  40.  25
    Eudaimonia, Economics and the Environment: What do the Hellenistic Thinkers Have to Teach Economists about 'The Good Life'?Donald G. Richards - 2013 - Ethics and the Environment 18 (2):33-53.
    The concept of “the good life” is not one that receives much attention from conventional economic theory.1 About the closest it comes to such attention is in the area of welfare economics and here it is mostly concerned with the distribution of costs and benefits of various economic choices and wherein benefits are measured in terms of utility and costs in terms of disutility or utility foregone. It is usually taken for granted that utility is a function of consumption of (...)
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  41.  21
    Sociotechnical Eudaimonia in a Digital Future.Oliver Alexander Tafdrup - 2022 - Techné Research in Philosophy and Technology 26 (3):350-373.
    Through a discourse analysis of core documents related to the development of a new primary school subject titled technology comprehension (TC), this article explores how sociotechnical imaginaries of (trans)human perfectibility are promoted in technology education in Denmark. Based on the idea that transhumanism can be understood as a type of eudemonistic virtue ethics, I argue that TC is shaped by the idea that the purpose of technology education is to prepare pupils for the coming of a future characterised by a (...)
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  42. Socrates and Eudaimonia.Ch Bobonich - 2010 - In Donald R. Morrison (ed.), The Cambridge companion to Socrates. New York: Cambridge University Press. pp. 293--332.
     
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  43. Eudaimonia and Self-sufficiency in the Nicomachean Ethics.Robert Heinaman - 1988 - Phronesis 33 (1):31-53.
  44. Eudaimonia, Theôria, and the Choiceworthiness of Practical Wisdom.David Charles - 2014 - In Pierre Destrée & Marco Antônio Zingano (eds.), Theoria: Studies on the Status and Meaning of Contemplation in Aristotle's Ethics. Louvain-La-Neuve: Peeters Press.
     
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  45.  13
    Eudaimonia in the theories of Søren Kierkegaard and Gregory of Nyssa.Panos Eliopoulos - 2008 - Schole 2 (1):160-169.
    P. Eliopoulos compares the attitudes to happiness taken by two Christian philosophers, separated by a very wide margin of space and time, Gregory of Nyssa and Søren Kierkegaard.
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  46. Kieran McGroarty, Plotinus on Eudaimonia: A Commentary on Ennead I. 4.Paul Kalligas - 2007 - Rhizai. A Journal for Ancient Philosophy and Science 2:369-373.
    Review on Kieran McGroarty, Plotinus on Eudaimonia: A Commentary on Ennead I.4, Oxford University Press, Oxford, 2006.
     
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  47. Tracking Eudaimonia.Paul Bloomfield - 2018 - Philosophy, Theory, and Practice in Biology 10 (2).
    A basic challenge to naturalistic moral realism is that, even if moral properties existed, there would be no way to naturalistically represent or track them. Here, the basic structure for a tracking account of moral epistemology is given in empirically respectable terms, based on a eudaimonist conception of morality. The goal is to show how this form of moral realism can be seen as consistent with the details of evolutionary biology as well as being amenable to the most current understanding (...)
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  48.  13
    Eudaimonia als Selbstoptimierung?Andreas Speer - 2023 - Philosophisches Jahrbuch 130 (2):64-80.
    In my article, I intend to show that human self-optimization has been a fundamental question of practical philosophy from the very beginning, and that it is worth taking note of supposedly “old” models also with a view to today’s discussion. Three models will be discussed; two go back to Plato, the third to Aristotle. Although the two Platonic models form powerful anthropological narratives, the Aristotelian model opens up a variety of perspectives, especially in practical terms, on how the question of (...)
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  49.  42
    Christianity and Eudaimonia, Luck and Eudaimonism.Frederick V. Simmons - 2019 - Journal of Religious Ethics 47 (1):43-67.
    I argue that Christians have at least two reasons to reject eudaimonism, interpreted as the view that attaining eudaimonia—or happiness—is what fulfills the moral life. First, I contend Christian conceptions of eudaimonia should encompass more than realized moral excellence and its requirements. Second, I claim Christians should construe the love at the heart of their moral life as fully realizable even if it is not evidently reciprocated. Both affirmations contradict eudaimonism by implying that eudaimonia depends on more (...)
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  50.  13
    Eudaimonía y destino.Rafael Corazón González - 2000 - Studia Poliana 2:165-189.
    Almost all the classical theories on ethics place man's objective as his search for happiness. This ideal is based on nature. Medieval thinkers, considering man as a person, came to the conclusion that he is called to a transcendental destiny; however, because they continued to use the classical ideal of happiness as a concenptual model, they created quite a few difficulties: self-transcendence and self-fulfillment are opposing models. L. Polo, on the other hand, proposes a non-naturalist anthropology that considers each person (...)
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