Word Gems
exploring self-realization, sacred personhood, and full humanity
Socrates
eudaimonia, happiness
Socrates: 469 BC - 399 BC
from https://iep.utm.edu/socrates/
The Greek word for happiness is eudaimonia, which signifies not merely feeling a certain way but being a certain way. A different way of translating eudaimonia is well-being. Many scholars believe that Socrates holds two related but not equivalent principles regarding eudaimonia:
first, that it is rationally required that a person make his own happiness the foundational consideration for his actions, and
second, that each person does in fact pursue happiness as the foundational consideration for his actions.
In relation to Socrates’ emphasis on virtue, it is not entirely clear what that means. Virtue could be identical to happiness—in which case there is no difference between the two and if I am virtuous I am by definition happy—virtue could be a part of happiness—in which case if I am virtuous I will be happy although I could be made happier by the addition of other goods—or virtue could be instrumental for happiness—in which case if I am virtuous I might be happy (and I couldn’t be happy without virtue), but there is no guarantee that I will be happy.
There are a number of passages in the Apology that seem to indicate that the greatest good for a human being is having philosophical conversation (36b-d, 37e-38a, 40e-41c). Meno 87c-89a suggests that knowledge of the good guides the soul toward happiness (cf. Euthydemus 278e-282a). And at Gorgias 507a-c Socrates suggests that the virtuous person, acting in accordance with wisdom, attains happiness (cf. Gorgias 478c-e: the happiest person has no badness in his soul).
from https://www.cambridge.org/core/books/abs/cambridge-companion-to-socrates/socrates-and-eudaimonia/578494DDADFA35F9CFC81DE51E676B03
It has long been a commonplace that ancient ethical thought is characterized by its eudaimonism. The great nineteenth-century moral philosopher Henry Sidgwick, for example, remarks that “in the whole ethical controversy of ancient Greece … it was assumed on all sides that a rational individual would make the pursuit of his own good his supreme aim.”
Sidgwick also thinks that its commitment to eudaimonism is one of the most important features that distinguishes ancient ethical reflection from that of the moderns from the time of Bishop Butler on...
from https://optimalhappiness.com/socrates-happiness/
The Pursuit of Happiness According to Socrates
Roman Russo: Author of Optimal Happiness
June 2, 2023
Socrates, the renowned Greek philosopher who resided in Athens from 469-399 BCE, was a strong advocate of the Socratic method. This method entailed engaging in thought-provoking dialogues with others to delve deeper into various concepts and topics. Through employing this approach, Socrates formulated his own theories on the pursuit of happiness, which remain relevant even in today’s world.
According to Socrates, the key to true happiness lies in the relentless pursuit of wisdom and knowledge. He maintained that the most fulfilling life is one in which an individual constantly seeks to acquire knowledge and uncover the truth. Furthermore, Socrates posited that genuine happiness is not derived from material wealth, but rather from adopting a moral approach to life and living in harmony with one’s own values.
In our modern lives, we can draw inspiration from Socrates’ teachings to guide our decisions and actions, ensuring that we lead a life grounded in our personal values. By doing so, we can focus on finding happiness through the pursuit of knowledge and wisdom, rather than seeking it in material possessions. This timeless wisdom from Socrates serves as a reminder that the path to true happiness is an ongoing journey of self-discovery, self-improvement, and a commitment to living a life of virtue and authenticity.
1. I. Happiness as Eudaimonia
2. II. The Connection Between Happiness and Virtue
3. III. The Pursuit of Wisdom and the Role of Philosophy
4. IV. Happiness as an Internal State
5. V. The Path to Happiness Through Self-Cultivation and Self-Examination
6. VI. The Role of Community and Friendship in the Pursuit of Happiness
7. VII. The Pursuit of Happiness as a Moral Obligation
8. Conclusion:
I. Happiness as Eudaimonia
In Socratic philosophy, happiness is understood as eudaimonia, a state of being where an individual’s life is in harmony with their true nature and purpose. This concept transcends the simplistic notions of pleasure or the absence of pain, offering a more profound understanding of happiness. Eudaimonia represents a lasting state of well-being, rather than a fleeting emotion or sensation.
Living a life of eudaimonia entails engaging in meaningful and fulfilling activities that align with one’s values. It is a life that is guided by a deep understanding of one’s true nature and purpose. To achieve this state of happiness, it is essential to cultivate virtues, which are the qualities that enable us to live well and flourish as human beings. These virtues, such as wisdom, courage, moderation, and justice, serve as the foundation for a life of eudaimonia.
The pursuit of happiness, according to Socrates, requires a commitment to self-discovery and personal growth. By embracing our true nature and purpose, we can engage in activities that align with our highest ideals, fostering a sense of harmony and well-being. This process involves continuous self-examination, reflection, and the cultivation of virtues, which ultimately guide us toward a life of eudaimonia.
Socrates’ teachings on happiness emphasize the importance of living authentically and in accordance with our values. By striving for eudaimonia, we embark on a journey of self-improvement and personal growth, seeking to create a life that is not only fulfilling but also in harmony with our true selves. This pursuit of happiness, grounded in the wisdom of Socrates, serves as a timeless reminder of the importance of self-discovery, virtue, and the quest for a meaningful and purposeful life.
II. The Connection Between Happiness and Virtue
According to Socrates, there is an intrinsic connection between happiness and virtue. Virtue encompasses the qualities that empower us to live well and flourish as human beings, promoting the development of moral and intellectual excellence. By cultivating virtues, we can align ourselves with the highest ideals of human nature, which in turn leads to a state of eudaimonia. In this state, we experience harmony with our true selves and the world around us.
Socrates emphasized the interconnectedness of all virtues, asserting that true virtue is a unified whole. This idea suggests that to achieve happiness, one must strive to cultivate a balance of all virtues, such as wisdom, courage, moderation, and justice. Neglecting any one virtue can result in imbalance and disharmony, ultimately hindering our pursuit of happiness.
The pursuit of happiness, as understood by Socrates, is deeply intertwined with the cultivation of virtues. By developing moral and intellectual excellence, we can create a life that is in harmony with our true nature and the world around us. This harmonious life, grounded in virtue, paves the way for a state of eudaimonia, where happiness is not merely a fleeting emotion but a lasting state of well-being.
In essence, Socrates’ teachings on the connection between happiness and virtue provide a timeless framework for understanding the pursuit of happiness. By embracing these teachings, we can embark on a journey of self-discovery and personal growth, ultimately leading to a life of eudaimonia. This pursuit of happiness, grounded in the wisdom of Socrates, serves as a reminder of the importance of virtue, self-examination, and the quest for a meaningful and purposeful life.
To apply Socrates’ teachings in our own lives, we must be willing to engage in continuous self-reflection and strive to develop our virtues. By doing so, we can create a life that is in harmony with our true nature, fostering a sense of well-being and happiness. This approach to happiness emphasizes the importance of personal growth, self-awareness, and the cultivation of moral and intellectual excellence.
III. The Pursuit of Wisdom and the Role of Philosophy
In Socratic thought, the pursuit of wisdom plays a central role in the quest for happiness. Wisdom enables us to discern what is truly valuable and meaningful in life, guiding us in our decisions and actions. This pursuit involves seeking knowledge and understanding, not only of ourselves but also of the world around us.
Philosophy, as a discipline, serves as a powerful tool in the pursuit of wisdom. By engaging in philosophical inquiry, we can question our assumptions, challenge our beliefs, and refine our understanding of what is good and valuable. This process of self-examination and critical thinking allows us to live more authentically and in accordance with our true nature, ultimately contributing to our happiness.
The practice of philosophy, as exemplified by Socrates, involves a continuous process of questioning and reflection. Through this practice, we can learn to distinguish between what is genuinely good and what merely appears to be so. This discernment is crucial in our pursuit of happiness, as it enables us to focus our efforts on cultivating virtues and engaging in activities that are genuinely valuable and meaningful.
Socrates’ emphasis on the pursuit of wisdom and the role of philosophy in achieving happiness highlights the importance of intellectual and moral growth in our quest for a fulfilling life. By embracing the practice of philosophy, we can develop a deeper understanding of ourselves and the world around us, fostering a sense of well-being and happiness grounded in wisdom and virtue.
IV. Happiness as an Internal State
Socrates believed that true happiness is not derived from external factors or material possessions, but rather from the cultivation of a virtuous character and living in harmony with our true selves. This perspective emphasizes the importance of developing virtues and aligning our actions with our highest ideals in order to achieve happiness.
In Socratic thought, internal harmony is the key to experiencing a sense of well-being and fulfillment, regardless of external circumstances. This harmony is achieved when the three parts of the soul – the rational, the spirited, and the appetitive – are in balance, with the rational part guiding the other two. By cultivating virtues such as wisdom, courage, moderation, and justice, we can bring our soul into harmony and experience true happiness.
Reason plays a crucial role in the pursuit of happiness, as it allows us to discern what is truly good and valuable in life. Through the exercise of reason, we can identify the virtues we need to cultivate and make choices that lead to happiness. Socrates emphasized the importance of engaging in philosophical inquiry and self-examination to refine our understanding of virtue and to ensure that our actions align with our highest ideals.
Furthermore, Socrates believed that engaging in dialogue with others is an essential aspect of the pursuit of happiness. Through conversation, we can challenge our own beliefs and assumptions, as well as those of our interlocutors. This dialectical process helps us to refine our understanding of virtue and to make better choices in our lives, ultimately leading to greater inner fulfillment and happiness.
V. The Path to Happiness Through Self-Cultivation and Self-Examination
Now, how does one cultivate virtue? This is where the practice of self-examination comes into play. As I have often said, “The unexamined life is not worth living.” By engaging in a continuous process of self-reflection and inquiry, we can come to understand our own beliefs, values, and actions, and in doing so, we can identify areas in which we may improve.
Self-examination is a dialectical process, one that involves asking probing questions and seeking answers through dialogue with others. By engaging in conversation with our fellow human beings, we can challenge our own assumptions, expose contradictions in our beliefs, and ultimately arrive at a deeper understanding of ourselves and the world around us.
In this process of self-examination, we must also cultivate humility. For it is only by recognizing our own ignorance that we can truly begin to learn. As I have often said, “I know that I am intelligent, because I know that I know nothing.” By embracing this paradoxical wisdom, we can open ourselves to the possibility of growth and transformation.
VI. The Role of Community and Friendship in the Pursuit of Happiness
We are, by our very nature, social creatures. We thrive in the company of others, and our well-being is intimately connected to the quality of our relationships. As Aristotle once said, “Man is by nature a social animal.” Thus, it stands to reason that community and friendship play a crucial role in our pursuit of happiness.
In turn, a true friendship is a relationship based on mutual respect, trust, and goodwill. It is a partnership in which both parties seek to support one another in their quest for virtue and wisdom. In this sense, friends serve as mirrors, reflecting our own thoughts and actions back to us, and helping us to see ourselves more clearly.
Through the process of engaging in dialogue with our friends, we can refine our understanding of the world and our place in it. We can challenge one another’s assumptions, expose contradictions in our beliefs, and ultimately arrive at a deeper understanding of ourselves and the nature of reality. In this way, friendship serves as a catalyst for personal growth and self-improvement, which are essential components of the pursuit of happiness.
As for the role of community, it is important to recognize that we are not isolated individuals, but rather, we are embedded within a larger social context. Our actions and decisions have consequences that extend beyond ourselves, and our well-being is inextricably linked to the well-being of those around us. In this sense, the pursuit of happiness is not merely a personal endeavor, but rather, it is a collective project that requires the cooperation and collaboration of all members of society.
By participating in a community, we can work together to create the conditions that promote human flourishing. We can support one another in our individual quests for virtue and wisdom, and we can contribute to the common good by promoting justice, fairness, and compassion. In this way, the pursuit of happiness becomes a shared endeavor, one that is enriched by the bonds of friendship and the collective efforts of the community.
VII. The Pursuit of Happiness as a Moral Obligation
If we accept that happiness is intrinsically connected to virtue and wisdom, then it follows that the pursuit of happiness is also a pursuit of moral excellence. For it is through the cultivation of virtues such as wisdom, courage, moderation, and justice that we can become better human beings and contribute to the well-being of others.
In this light, the pursuit of happiness can be seen as a moral obligation, for it is our duty as human beings to strive for personal growth and self-improvement. By seeking to become the best versions of ourselves, we not only enhance our own well-being, but we also contribute to the common good by promoting justice, fairness, and compassion in our communities.
Furthermore, the pursuit of happiness as a moral obligation can also be understood in terms of our relationships with others. As social creatures, we are deeply interconnected with those around us, and our actions and decisions have consequences that extend beyond ourselves. By striving for happiness, we are also striving to create the conditions that promote human flourishing for all members of society.
In this sense, the pursuit of happiness is not merely a self-centered endeavor, but rather, it is a collective project that requires the cooperation and collaboration of all individuals. By working together to create a just and harmonious society, we can ensure that all people have the opportunity to pursue happiness and achieve their full potential.
Conclusion:
Socrates’ views on happiness emphasize the importance of virtue, wisdom, and self-examination in the pursuit of eudaimonia. By cultivating virtues and engaging in philosophical inquiry, we can gain a deeper understanding of ourselves and the world, ultimately guiding us toward a life of happiness, flourishing, and well-being. Socrates’ teachings remind us that the pursuit of happiness is not only a personal journey but also a moral obligation, as it is the highest expression of our human nature.
Editor's last word:
Notes on eudaimonia:
literally "good - daimon" [Greek daimon "lesser god, guiding spirit, tutelary deity"] [basis for happiness becomes the perfected inner guidance = etymologicial definition]
a literal view of eudaimonia means achieving a state of being similar to benevolent deity, or being protected and looked after by a benevolent deity; ie, true to one's inner guidance system
implies a positive and divine state of being that humanity is able to strive toward and possibly reach
The original mythological sense is sometimes written daemon [as opposed to demon, ie lesser god] for purposes of distinction. The [so-called] Demon of Socrates was a daimonion, a "divine principle or inward oracle."
His accusers, and later the Church Fathers, however, represented this otherwise.
Plato argues that the unjust man’s soul, without virtues, is chaotic and at war with itself, so that even if he were able to satisfy most of his desires, his lack of inner harmony and unity thwart any chance of achieving eudaimonia. Plato’s ethical theory is eudaimonistic because it maintains that eudaimonia depends on virtue. On Plato’s version of the relationship, virtue is depicted as the most crucial and the dominant constituent of eudaimonia.
Aristotle: eudaimonia is objectively desirable, means living well, but disagreement as to details; the candidates are a (1) life of pleasure, (2) a life of political activity and (3) a philosophical life.
Aristotle: the eudaimon life is one of “virtuous activity in accordance with reason”
Aristotle’s ethical theory is eudaimonist because it maintains that eudaimonia depends on virtue. However, it is Aristotle’s explicit view that virtue is necessary but not sufficient for eudaimonia.
While emphasizing the importance of the rational aspect of the psyche, he does not ignore the importance of other ‘goods’ such as friends, wealth, and power in a life that is eudaimonic. He doubts the likelihood of being eudaimonic if one lacks certain external goods such as ‘good birth, good children, and beauty’. So, a person who is hideously ugly or has “lost children or good friends through death” or who is isolated, is unlikely to be eudaimon. In this way, "dumb luck" (chance) can preempt one's attainment of eudaimonia.
for Aristotle, eudaimonia involves activity, exhibiting virtue (arete sometimes translated as excellence) in accordance with reason.
Aristotle: often rendered "happiness" but, in a larger sense, "the flourishing life," that is, to live according to one's essential attributes; as a fish needs water, man needs a rational life, as the defining characteristic; to study "first things," for their own sake, as if to play, is to live as the gods who need nothing. Aristotle colors the definition with elitist concepts of the polis and the law to enforce virtue.
eudaimonia for a human being is the attainment of excellence (areté) in reason.
perfect exercise of reason. Basically, well being (eudaimonia) is gained by proper development of one's highest and most human capabilities and human beings are "the rational animal". It follows that Socrates: virtue is both necessary and sufficient for eudaimonia.
Socrates: self-control, courage, justice, piety, wisdom = a good and happy (eudaimon) life; virtues guarantees eudaimonia; in the Meno, with respect to wisdom, he says: “… everything the soul endeavours or endures under the guidance of wisdom ends in happiness…”[Meno 88c].
Socrates: In the Apology, the eudaimon life is not the life of honour or pleasure but the cherished soul: "Good Sir, you are an Athenian, a citizen of the greatest city with the greatest reputation for both wisdom and power; are you not ashamed of your eagerness to possess as much wealth, reputation, and honors as possible, while you do not care for … the best possible state of your soul."
Socrates: Virtues are states of the soul. When a soul has been properly cared for and perfected it possesses the virtues; this state of the soul, moral virtue, is the most important good. The health of the soul is incomparably more important for eudaimonia than (e.g.) wealth and political power. Someone with a virtuous soul is better off than someone who is wealthy and honoured but whose soul is corrupted by unjust actions… Socrates argues that life is not worth living if the soul is ruined by wrongdoing. A person who is not virtuous cannot be happy, and a person with virtue cannot fail to be happy.
Epicurus: ethical theory as hedonistic. (His view proved very influential to the US founders and best proponents of utilitarianism, Jeremy Bentham and John Stuart Mill.) Hedonism is the view that pleasure is the only intrinsic good and that pain is the only intrinsic bad. An object, experience or state of affairs is intrinsically valuable if it is good simply because of what it is. Intrinsic value is to be contrasted with instrumental value. An object, experience or state of affairs is instrumentally valuable if it serves as a means to what is intrinsically valuable.
Epicurus identifies the eudaimon life with the life of pleasure. He understands eudaimonia as a more or less continuous experience of pleasure, and also, freedom from pain and distress. He recommends a policy whereby pleasures are maximized “in the long run”; some pleasures are not worth having because they lead to greater pains, and some pains are worthwhile when they lead to greater pleasures. The best strategy for attaining a maximal amount of pleasure overall is not to seek instant gratification but to work out a sensible long term policy.
Epicurus’ basic doctrine is that a life of virtue is the life which generates the most amount of pleasure, and it is for this reason that we ought to be virtuous. One important difference between Epicurus’ eudaimonism and that of Plato and Aristotle is that, for the latter, virtue is a constituent of eudaimonia, whereas Epicurus makes virtue a means to happiness.
Aristotle does not think that virtuous activity is pursued for the sake of pleasure. Pleasure is a byproduct of virtuous action: it does not enter at all into the reasons why virtuous action is virtuous.
Aristotle does not think that we literally aim for eudaimonia. Rather, eudaimonia is what we achieve (assuming that we aren’t particularly unfortunate in the possession of external goods) when we live according to the requirements of reason. Virtue is the largest constituent in a eudaimon life. By contrast, Epicurus holds that virtue is the means to achieve happiness.
G. E. M. Anscombe, her article "Modern Moral Philosophy" (1958) argued that duty-based conceptions of morality are conceptually incoherent for they are based on the idea of a "law without a lawgiver".
She claims a system of morality conceived along the lines of the Ten Commandments depends on someone having made these rules. Anscombe recommends a return to the eudaimonistic ethical theories of the ancients, particularly Aristotle, which ground morality in the interests and well being of human moral agents, and can do so without appealing to any such lawgiver.
Julia Driver in the Stanford Encyclopedia of Philosophy explains: “Anscombe's article Modern Moral Philosophy stimulated the development of virtue ethics as an alternative to Utilitarianism, Kantian Ethics, and Social Contract theories. Her primary charge in the article is that, as secular approaches to moral theory, they are without foundation. They use concepts such as ‘morally ought,’ ‘morally obligated,’ ‘morally right,’ and so forth that are
legalistic and require a legislator as the source of moral authority. In the past God occupied that role, but systems that dispense with God as part of the theory are lacking the proper foundation for meaningful employment of those concepts.
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