David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
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Philosophical Review 88 (2):167-197 (1979)
I argue that the many similarities between what aristotle says about "eudaimonia" and what we say about happiness justify the traditional translation of "eudaimonia" as "happiness." it is not widely realized that "eudaimonia" involves a psychological state much like the one we call "happiness." nor is it generally recognized that both "eudaimonia" and "happiness" involve a standard for evaluating lives. For aristotle, The standard is objective and inflexible; for us, It is subjective and flexible. Thus, When we call someone happy and aristotle says he is not "eudaimon", We are not using two different concepts, But rather two different ways of evaluating lives
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Matthew Braddock (2010). Constructivist Experimental Philosophy on Well-Being and Virtue. Southern Journal of Philosophy 48 (3):295-323.
Laura Sizer (2010). Good and Good for You: An Affect Theory of Happiness. Philosophy and Phenomenological Research 80 (1):133-163.
Gregory Vlastos (1985). Happiness and Virtue in Socrates' Moral Theory. Topoi 4 (1):3-22.
Donald W. Bruckner (2009). In Defense of Adaptive Preferences. Philosophical Studies 142 (3):307 - 324.
J. L. Cowan (1989). Why Not Happiness? Philosophical Studies 56 (2):135 - 161.
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