Search results for 'Eudaimonia' (try it on Scholar)

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  1. Aristotle On Eudaimonia (2010). Iohn L. Ackrill. In Otfried Höffe (ed.), Aristotle's "Nicomachean Ethics". Brill
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  2. David Shaw (2009). Euthanasia and Eudaimonia. 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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  3.  22
    Matthew Cashen (2012). Happiness,Eudaimonia, and The Principle of Descriptive Adequacy. Metaphilosophy 43 (5):619-635.
    Historically, philosophers have identified happiness with, among other things, pleasure, contentment, desire satisfaction, and, if we count the Greek eudaimonia as happiness, the life of virtue. When faced with competing theories of happiness, we need a way to decide which theory is more accurate. According to Larry Wayne Sumner's principle of descriptive adequacy, the best theory of happiness is the theory that best describes our ordinary, pretheoretical beliefs and intuitions. The chief aim of this article is to show that (...)
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  4.  24
    Robert L. Woolfolk & Rachel H. Wasserman (2005). Count No One Happy: Eudaimonia and Positive Psychology. 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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  5. Valerie Tiberius & Michelle Mason (2009). Eudaimonia. In Shane J. Lopez (ed.), The Encyclopedia of Positive Psychology. Wiley-Blackwell 1--351.
  6.  22
    Matthew D. Mendham (2007). Eudaimonia and Agape in Macintyre and Kierkegaard's Works of Love. 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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  7.  10
    Andreas Eriksen (2015). Should Eudaimonia Structure Professional Virtue? Journal of Philosophy of Education 50 (2).
    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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  8.  84
    Jennifer Whiting (2002). Eudaimonia, External Results, and Choosing Virtuous Actions for Themselves. 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.  49
    Alan S. Waterman (1990). The Relevance of Aristotle's Conception of Eudaimonia for the Psychological Study of Happiness. Theoretical and Philosophical Psychology 10 (1):39-44.
    According to the ethical system of eudaimonism, a philosophy that predates Aristotle, individuals have a responsibility to recognize and live in accordance with their daimon or "true self." The daimon refers to the potentialities of each person, the realization of which represents the greatest fulfillment in living of which each is capable. The daimon is an ideal in the sense of being an excellence, a perfection toward which one strives and, hence, it can give meaning and direction to one's life. (...)
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  10.  23
    T. Duvall (1998). Political Participation and Eudaimonia in Aristotle's Politics. History of Political Thought 19 (1):21-34.
    Current debates surrounding Aristotle's Politics involve attempts to explain the role of political participation in the pursuit of Aristotle's human telos, eudaimonia. Many argue that political participation is crucial to eudaimonia, equating the good man with the good citizen. Often this argument is based on Aristotle's labelling of humans as zoon politikon, or ‘political animal’, and the misleading translation of eudaimonia as ‘happiness’. We provide supported explanations of eudaimonia and zoon politikon which do not force us (...)
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  11.  50
    Robert Heinaman (1993). Rationality, Eudaimonia and Kakodaimonia in Aristotle. 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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  12.  12
    Marcus H. Worner (forthcoming). "Eudaimonia" in Aristotle's "Rhetoric". Proceedings of the Boston Area Colloquium in 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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  13.  4
    Emma Rooksby (2004). E-Mail and Eudaimonia: Global Justice and Moral Concern. South African Journal of Philosophy 23 (4):402-410.
    In his recent book, Happiness, Pedro Tabensky has argued for an Aristotelian account of happiness as eudaimonia or flourishing. However, his account of happiness appears to have the unfortunate implication that both individual eudaimonia and global justice are in principle unattainable. I examine Tabensky's reasons for believing that his account has such unfortunate implications, and suggest that, if appropriately modified, he would be able to avoid them. S. Afr. J. Philos. Vol.23(4) 2004: 402-410.
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  14.  11
    James A. Tantillo (2001). Sport Hunting, Eudaimonia, and Tragic Wisdom. Philosophy in the Contemporary World 8 (2):101-112.
    Anti-hunters frequently overlook or underestimate the positive values associated with reflective sport hunting. In this essay I characterize the value of hunting in the context of an Aristotelian virtue ethic. Sport hunting done for the purpose of recreation contributes heavily to the eudaimonia (flourishing) of hunters. I employ Aristotelian insights about tragedy to defend hunting as an activity especially well-suited for promoting a range of crucial intellectual and emotional virtues. Reflective sport hunters develop a “realistic awareness of death” and (...)
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  15.  14
    David Webb (2010). The Structure of Praxis and the Time of Eudaimonia. Epoché: A Journal for the History of Philosophy 14 (2):265-287.
    The conception of time presented in Aristotle’s Physics IV has been supremely influential in the philosophical tradition. However, I shall argue that it proves to be inadequate to resolve a question arising from Aristotle’s own ethics; namely, the relation of ethical action to eudaimonia. As one explores this issue, a sense of time begins to emerge that calls for a reconsideration of the concepts of magnitude or dimension (megethos) and continuity (suneches) that determine the account of time found in (...)
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  16.  13
    Geoffrey Plauche (2011). Immanent Politics, Participatory Democracy, and the Pursuit of Eudaimonia. Libertarian Papers 3.
    This paper builds on the burgeoning tradition of Aristotelian liberalism. It identifies and critiques a fundamental inequality inherent in the nature of the state and, in particular, the liberal representative-democratic state: namely, an institutionalized inequality in authority. The analysis draws on and synthesizes disparate philosophical and political traditions: Aristotle’s virtue ethics and politics, Locke’s natural rights and idea of equality in authority in the state of nature , the New Left’s conception of participatory democracy , and philosophical anarchism. The deleterious (...)
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  17. Paul Kalligas (2007). Kieran McGroarty, Plotinus on Eudaimonia: A Commentary on Ennead I. 4. 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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  18. Marco Solinas (2004). Diagnosi sociale e eudaimonia: Platone e Honneth. 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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  19. Anne Baril (2014). Eudaimonia in Contemporary Virtue Ethics. In Stan van Hooft (ed.), The Handbook of Virtue Ethics. Acumen 17-27.
  20.  38
    Ormund Smythe (2014). Signifying Nothing?: The Paradoxical Passage From Tragedy to Eudaimonia. Semiotics:213-226.
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  21. Joseph Margolis (1958). Kafka Vs. Eudaimonia and Duty. Philosophy and Phenomenological Research 19 (1):27-42.
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  22. Thomas Nagel (1972). Aristotle on Eudaimonia. Phronesis 17 (3):252 - 259.
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  23. John McDowell (1980). The Role of Eudaimonia in Aristotle's Ethics'. In Amélie Oksenberg Rorty (ed.), Essays on Aristotle's Ethics. University of California Press 359--76.
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  24. Geert Van Cleemput (2006). Aristotle on Eudaimonia in Nicomachean Ethics. Oxford Studies in Ancient Philosophy 30:127-57.
     
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  25.  11
    Mark LeBar & Daniel Russell (2013). Well-Being and Eudaimonia. In Julia Peters (ed.), Aristotelian Ethics in Contemporary Perspective. Routledge 52.
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  26. Rubén Mendoza (2004). De la eudaimonía a la eúnoia O de la amistad. Aristóteles en Vico. Cuadernos Sobre Vico 17 (18):2004-2005.
    En este trabajo el autor rastrea la influencia de Aristóteles en Vico, especialmente en el plano de la ética y en el de la política, donde la felicidad de la comunidad se realiza a través de la amistad de los individuos.In this work the author seeks the influence of Aristotle in Vico, particularly in the field of ethics and politics, where happiness of the community is achieved through friendship among individuals.
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  27.  15
    J. Drummond (2010). Self-Responsibility and Eudaimonia. In Carlo Ierna, Hanne Jaccobs & Filip Mattens (eds.), PHILOSOPHY PHENOMENOLOGY SCIENCES. Springer 441--460.
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  28. Mark McPherran (1989). Ataraxia and Eudaimonia in Ancient Pyrrhonism: Is the Skeptic Really Happy? Proceedings of the Boston Area Colloquium in Ancient Philosophy 5:135-171.
     
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  29.  68
    R. Heinaman (2002). The Improvability of Eudaimonia in the Nicomachean Ethics. Oxford Studies in Ancient Philosophy 23:99-147.
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  30.  61
    Robert Heinaman (1988). Eudaimonia and Self-Sufficiency in the Nicomachean Ethics. Phronesis 33 (1):31-53.
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  31.  22
    Timothy Dean Roche (1988). Ergon and Eudaimonia in Nicomachean Ethics I: Reconsidering the Intellectualist Interpretation. Journal of the History of Philosophy 26 (2):175-194.
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  32. Luigino Bruni (2008). Back to Aristotle? Happiness, Eudaimonia and Relational Goods. In Luigino Bruni, Flavio Comim & Maurizio Pugno (eds.), Capabilities and Happiness. OUP Oxford
     
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  33.  49
    R. Heinaman (2007). Eudaimonia as an Activity in Nicomachean Ethics I. 8-12. Oxford Studies in Ancient Philosophy 33:247-279.
  34.  48
    Robert Heinaman (1993). Rationality, Eudaimonia and Kakodaimonia in Aristotle. Phronesis 38 (1):31-56.
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  35.  28
    Kieran McGroarty (2006). Plotinus on Eudaimonia: A Commentary on Ennead I. Oxford University Press.
    In this volume, Kieran McGroarty provides a philosophical commentary on a section of the Enneads written by the last great Neoplatonist thinker, Plotinus. The treatise is entitled "Concerning Well-Being" and was written at a late stage in Plotinus' life when he was suffering from an illness that was shortly to kill him. Its main concern is with the good man and how he should pursue the good life. The treatise is therefore central to our understanding of Plotinus' ethical theory, and (...)
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  36.  39
    J. C. Dybikowski (1981). Is Aristotelian Eudaimonia Happiness? Dialogue 20 (2):185-200.
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  37. Erik Wielenberg (2004). Egoism and Eudaimonia-Maximization in the Nicomachean Ethics. Oxford Studies in Ancient Philosophy 26:277-95.
     
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  38.  8
    Roman T. Ciapalo (1997). The Relation of Plotinian Eudaimonia to the Life of the Serious Man in Treatise I.4 (46). American Catholic Philosophical Quarterly 71 (3):489-498.
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  39.  33
    Alfred R. Mele (1985). Aristotle on Akrasia, Eudaimonia, and the Psychology of Action. History of Philosophy Quarterly 2 (4):375 - 393.
  40.  13
    David Keck (1997). Love Without Laziness: Eudaimonia, Medieval Understandings of Acedia (Sloth), and Dante's Purgatorio XVII-XIX. Budhi: A Journal of Ideas and Culture 1 (1):1-30.
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  41.  28
    Roopen Majithia (2005). On the Eudemian and Nicomachean Conceptions of Eudaimonia. American Catholic Philosophical Quarterly 79 (3):365-388.
    The gathering consensus on the inclusive/exclusive debate regarding happiness in the Nicomachean Ethics seems to be that both sides of the story are partly right. For while the life of happiness (understood as the total life of an individual) is inclusive of ethical and contemplative virtue among other things, the central activity of happiness is exclusively contemplation. The discussions of the Eudemian Ethics, on the other hand, seem to suggest that this text is broadly inclusive. The view I defend here (...)
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  42.  7
    Rafael Corazón (2000). Eudaimonía y destino. 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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  43.  11
    Robert Heinaman (2007). Eudaimonia as an Activity in Nicomachean Ethics 1. 8–12. Oxford Studies in Ancient Philosophy 33:221-253.
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  44.  17
    Jiyuan Yu (2001). Aristotle on "Eudaimonia": After Plato's "Republic". History of Philosophy Quarterly 18 (2):115 - 138.
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  45.  11
    Don Adams (2014). Sophia, Eutuchia and Eudaimonia in the Euthydemus. Apeiron 47 (1):1-33.
    Name der Zeitschrift: Apeiron Jahrgang: 47 Heft: 1 Seiten: 48-80.
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  46.  9
    D. J. Allan (1976). Aristotle on Eudaimonia. Philosophical Books 17 (3):106-109.
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  47.  18
    Deal W. Hudson (1993). Human Nature and Eudaimonia in Aristotle. International Philosophical Quarterly 33 (1):128-130.
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  48.  19
    Marcus Hester (1991). Aristotle on the Function of Man in Relation to Eudaimonia. History of Philosophy Quarterly 8 (1):3 - 14.
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  49.  8
    Naomi Reshotko (2009). Socrates and Plato on "Sophia, Eudaimonia", and Their Facsimiles. History of Philosophy Quarterly 26 (1):1 - 19.
  50.  20
    David L. Norton (1972). "Eudaimonia" and the Pain-Displeasure Contingency Argument. Ethics 82 (4):314-320.
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