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For the moth, see. For other uses, see. Eudaimonia (: ), sometimes as eudaemonia or eudemonia, is a Greek word commonly translated as or; however, 'human ' has been proposed as a more accurate translation. Etymologically, it consists of the words ' eu' ('good') and ' ' ('spirit'). It is a central concept in and, along with the terms ', most often translated as ' or 'excellence', and ', often translated as 'practical or ethical wisdom'. In 's works, eudaimonia was (based on older Greek tradition) used as the term for the highest human good, and so it is the aim of practical philosophy, including and, to consider (and also experience) what it really is, and how it can be achieved. Discussion of the links between virtue of character (ethikē aretē) and happiness (eudaimonia) is one of the central concerns of ancient ethics, and a subject of much disagreement.

As a result there are many varieties of eudaimonism. Two of the most influential forms are those of Aristotle and the.

Aristotle takes virtue and its exercise to be the most important constituent in eudaimonia but acknowledges also the importance of external goods such as health, wealth, and beauty. By contrast, the Stoics make virtue necessary and sufficient for eudaimonia and thus deny the necessity of external goods. French painter portrayed the philosopher in (1787). What we know of ' philosophy is almost entirely derived from Plato's writings.

Scholars typically divide Plato's works into three periods: the early, middle, and late periods. They tend to agree also that Plato's earliest works quite faithfully represent the teachings of Socrates and that Plato's own views, which go beyond those of Socrates, appear for the first time in the middle works such as the and the. This division will be employed here in dividing up the positions of Socrates and Plato on eudaimonia. As with all other ancient ethical thinkers, Socrates thought that all human beings wanted eudaimonia more than anything else.

(see Plato, Apology 30b, Euthydemus 280d–282d, Meno 87d–89a). However, Socrates adopted a quite radical form of eudaimonism (see above): he seems to have thought that is both necessary and sufficient for eudaimonia. Socrates is convinced that virtues such as self-control, courage, justice, piety, wisdom and related qualities of mind and soul are absolutely crucial if a person is to lead a good and happy (eudaimon) life. Virtues guarantee a happy life eudaimonia. For example, 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]. In the Apology, Socrates clearly presents his disagreement with those who think that the eudaimon life is the life of honour or pleasure, when he chastises the Athenians for caring more for riches and honour than the state of their souls. Good Sir, you are an Athenian, a 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 nor give thought to wisdom or truth or the best possible state of your soul [29e].

It does not seem like human nature for me to have neglected all my own affairs and to have tolerated this neglect for so many years while I was always concerned with you, approaching each one of you like a father or an elder brother to persuade you to care for virtue. [31a–b; italics added] It emerges a bit further on that this concern for one's soul, that one's soul might be in the best possible state, amounts to acquiring moral virtue. So Socrates' point that the Athenians should care for their souls means that they should care for their virtue, rather than pursuing honour or riches. Virtues are states of the soul. Dragon Ball Z Kai All Episodes Online Watch Free. When a soul has been properly cared for and perfected it possesses the virtues.