Download Ethics Paper 3

1
Alexandra Hill
5 November 2015
Help Received: Works Cited
Word Count: 1262
What Is Happiness?
In this paper I will argue that happiness derives from eudaimonia and the
attainment of all virtue. I will draw off of the philosophical theories of Aristotle and
Seneca. I will not only explain the definition of pure happiness, but how to achieve it
according to the philosophers listed above. I will argue against John Mill who states
that happiness stems from pleasure. For true happiness to exist, man must seek
happiness not because he desires a satisfaction that feels good, but because in
seeking virtue he is fulfilled and aware in the sense that he knows he is doing and
searching for the right soul strengthening aspects of life.
Provided for the context of the argument, there are several words that I will
not only provide a definition for, but will as well give a standard insight so that the
measure of the particular word can be understood fully. Beginning with the most
important definition of this paper, is the term eudaimonia. Eudaimonia, according to
Aristotle can be used frequently and interchangeably with the word happiness.
Aristotle states that happiness essentially means, “the highest human good” while
eudaimonia is recognized as “flourishing” or “the state of having a good indwelling
spirit, a good genius”. (EncyclopediaBritannica) Though eudaimonia is loosely
defined among Aristotle and various philosophers, it is accepted that the term has a
subjective definition because there is no axiom, which states “What are the best
activities of which man is capable?” Other definitions, which must be clarified, are
those aspects of which Aristotle states happiness comes from, the first one being the
2
vegetable soul. The vegetable soul refers to one’s nutrition and our capability to feed
our bodies the proper nutrients to survive in all aspects of life. The second point, the
animal, refers to impulsive behavior within human beings, which helps us act and
react, especially in times of adversity. The third, and last point speaks of the rational,
which gives human beings their ability to justify. (Nicomachean Ethics, 7) Stoic
philosopher Seneca speaks of the guidance of Nature in “On the Happy Life”. The
phrase refers to a doctrine, “which all Stoics are agreed. Not to stray from Nature
and to mold ourselves according to her law and pattern- this is true wisdom.”
(Seneca, Para. 6)
Philosopher John Mill, known for his theories on Utilitarianism, provides a
strong counter to this argument. Aristotle and Seneca believe that happiness is
eudiamonia, much less of something that is achievable Mill states the definition of
happiness as modeled by utilitarianism as pleasure and the absence of pain. “The
doctrine that the basis of morals is utility, or the greatest happiness principle, holds
that actions are right in proportion as they tend to promote happiness, wrong in
proportion as they tend to produce the reverse of happiness” (Mill, 5). For
happiness to be justified Mill says that the things that make you happy must be
“desirable as an end” (Mill, 5). He goes on to state that the thesis of these practices in
Utilitarianism and explains the theory that everything in this world that is desirable
is either “for the pleasure inherent in it or as a means to the promotion of pleasure
and the prevention of pain (Mill, 6) so there for pleasure and the prevention of pain
are the ways that happiness can be achieved. Throughout his adult years, Mill was
said by scholars to have suffered from severe depression and mental breakdowns
3
causing him to question his life’s work and it’s quality (“John Stuart Mill”, Bio.com).
Aristotle, on the other hand was held in high esteem by King Philip II of Macedonia
and despite several family deaths his work was always sound and confident
(“Aristotle”, History.com).
However, Mill says, “If ‘happiness’ is taken to mean a continuous state of
highly pleasurable excitement, it is obvious enough that this is impossible.” (Mill, 9)
Mill says this because he describes pleasure as a feeling, and not an action. The
stability of one’s feelings and emotions are ever changing and that is why we as
human beings are able to experience a variety of feelings throughout our lifetime.
None are permanent because they depend on the workings of the world, one’s
factors surrounding their lives and their lives in accordance with other human
being’s lives. Therefore, pleasure cannot be a desirable end. This of course, does not
mean that we shouldn’t desire pleasure at all. It can still be seen as causation to
happiness, it’s just not the highest, or even most important desirable means to an
end.
If we are able to understand and accept that eudaimonia is the essence of
happiness and flourishment through virtuous acts, one must begin to question what
these virtuous acts are, and if some hold a higher power than others. According to
the teachings of Aristotle, there are two kinds of virtue, which are found in being
helpful to attaining eudaimonia- intellectual and moral. Intellectual happiness stems
from the capacity to open your mind and explore the possibilities of the world
without being closed off, and to engage in enlightening conversation, whether it is
with an idea or another human being in uncovering the mysteries of truth within the
4
world. The moral virtue that Aristotle writes of speaks about habit and practice in
accordance with virtuous deeds. Human virtue is spoken of as “a disposition to
behave in the right manner and as a mean between extremes of deficiency and
excess,” (Nichomanchean Ethics, 8) this meaning that every good thing done to
achieve a virtuous life. While there are defined virtues that Aristotle speaks of, like
justice, wisdom, and courage, humans are imperfect so true virtue is being the best
person one can be while using the virtues as a goal, or guideline.
Like Aristotle, Seneca has an extremely similar theory on happiness. He
states at the beginning of his essay that, “to live happily, is the desire of all men, but
their minds are blinded to a clear vision of just what it is that makes life happy.
(Seneca, Para. 1) He then goes into detail on what “the happy life” actually entails.
The happy life is one where “life is in harmony with its own nature” This “nature” is
referring not to an environmental aspect, but the ability of molding oneself
according to law and pattern as stated before- the human race and all of its
complexities is included in this. This goes back to being virtuous, contributing to
human nature and all aspects of life, and being the best one can be. Like Aristotle’s
three points of eudaimonia, Seneca follows a look-a-like pattern stating, “First of all,
we must have a sound mind and one that is in constant possession of its sanity;
second, it must be courageous and energetic, and too, capable of the noblest
fortitude, ready for every emergency, careful of the body and of all that concerns it,
but without anxiety; lastly, must be attentive to all the advantages that adorn life.”
(Seneca Para. 7) Seneca’s words are almost identical to what Aristotle says, just
broken down into more relatable terms.
5
In summary, though Mill’s argument has substantial points, in the end it
appears to be contradictory. The idea that happiness stems from pleasure is not
possible if pleasure is perceived as an emotion or feeling. If all happiness derives
from things that are desirable as an end this makes sense because feelings come and
go. Seneca and Aristotle provide a much more concrete idea of happiness which
draws off of human virtue as the base of happiness. Virtue, which is in fact desirable
as a means to an end.
6
Works Cited:
"The Internet Classics Archive | Nicomachean Ethics by Aristotle." The Internet Classics Archive |
Nicomachean Ethics by Aristotle. N.p., n.d. Web. 05 Nov. 2015.
<http://classics.mit.edu/Aristotle/nicomachaen.1.i.html>.
Copy & paste citation
Seneca. "On the Happy Life." Seneca,. N.p., n.d. Web. 05 Nov. 2015.
<http://thriceholy.net/Texts/Happy.html>.
"Eudaemonism | Ethics." Encyclopedia Britannica Online. Encyclopedia Britannica, n.d. Web. 05 Nov.
2015. <http://www.britannica.com/topic/eudaemonism#ref273308>.
Copy & paste citation
Mill, John. "Utilitarianism." (1996): n. pag. Utilitarianism. Apr. 2008. Web. 5 Nov. 2015.
"John Stuart Mill." Bio.com. A&E Networks Television, n.d. Web. 09 Dec. 2015.
<http://www.biography.com/people/john-stuart-mill-9408210>.
"Aristotle." History.com. A&E Television Networks, n.d. Web. 09 Dec. 2015.
<http://www.history.com/topics/ancient-history/aristotle>.