Those who overreach for these goods gratify their appetites and in general their feelings and the non-rational part of the soul; and this is the character of the many. This type of self-lover, then, is justifiably reproached.
Next, he employs an analogy in order to show that good rulers seek, not their own advantage, but that of their subjects, just as good navigators seek the advantage of their passengers and good physicians the advantage of their patients.
At any rate, Aristotle himself anticipated this criticism, not only of his account of friendship, but of his moral teaching as a whole.
Of course, the ancient and medieval thinkers were ready with a response to this question: Eventually realizing that the ring allows him to commit injustice with impunity, he uses it to commit adultery with the queen, murder to king, and take over political rule himself, thus becoming one of those tyrants admired so much and praised so highly by Thrasymachus.
Of course, to do so would require another lecture of greater length and significantly greater complexity. It does not mean that we wish at any cost to experience the psychic state of being joyful. But what is our reason for choosing virtuous actions as opposed to vicious ones?
Singer and Bentham, though conceiving of morality very differently than Kant, would complain that this very question is not asked from the ethical perspective.
It is also the ultimate end, according to Aristotle, Aquinas, and many others, because human beings cannot-not desire it.
Among them are wealth, honor, and, most commonly, pleasure. In the Summa Theologiae, these ideas are expressed in the following manner: As Kant would argue, even if it could be demonstrated that all human beings pursue happiness and that human happiness consisted, as Aristotle suggests, in some identifiable activity or way of life, that would still not be sufficient to give us any direction of how we ought to act in any meaningful moral sense.
If, however, I lose interest in this period of history, become extremely busy, or develop a new interest that supersedes my previous one, I may simply abandon my goal and hence the imperative of reading about the Franco-Prussian war goes away just as easily as it arrived.
We, fearing retaliation, agree to abandon our designs to harm and take from others, and those others, also fearing retaliation, agree to do the same vis-a-vis us. Like the utilitarian, the philosopher will be unlikely to commit murder or assault, but not because this will result in a net loss of happiness for the people in his moral circle, but because the philosopher preoccupied with the transcendent cares little for those things for which murder is usually committed: He must also show that justice is advantageous even when choosing it results in terrible suffering.
Notes  Singer, Peter, Practical Ethics, 2nd ed. This is the essence of eudaimonism. Let us briefly review. We want to have reason for joy, for an unceasing joy that fills us utterly, sweeps all before it, exceeds all measure.
Ethics requires us to go beyond our own personal point of view to a standpoint like that of the impartial spectator who takes a universal point of view. Unlike the Kantian and the utilitarian, the eudaimonist is admittedly concerned with the happiness or well-being of others only in a kind of derivative sense.
A similar mistake is made if one identifies happiness with joy. But to those, like us, living in an age where eudaimonism has been long displaced and defended only by minority voices, they are, perhaps, where one needs to begin.
Before going any further with the analysis we must observe some critical aspects of how Plato sets these philosophical questions before us.
Glaucon in particular is not persuaded that Socrates has proven that justice is more advantageous than injustice. I then discover that reading about the Franco-Prussian war is necessary for obtaining my goal and doing that reading becomes a kind of imperative. At any rate he awards himself what is finest and best of all, and gratifies the most controlling part of himself, obeying it in everything.
For him, Socrates is confused because he presumes that there is a meaningful distinction between justice and injustice. To be sure, in that span of time eudaimonism is expressed in a variety of ways, some religious, some not, some that claim that virtue is sufficient for happiness, some that deny that claim.philosophy, ethics - Happiness as it Relates to Morality.
My Account. Happiness as it Relates to Morality Essays. Happiness as it Relates to Morality Essays. Length: words Achieving True Happiness Essay - Happiness is an encouraging feeling, which is influenced by many factors.
Home Articles Morality and the Pursuit of Happiness: Understanding the Meaning and Relevance of Eudaimonism BY Peter Koritansky IN Articles, Philosophy (Articles).
According to ancient Greek Philosophy happiness and morality go hand in hand, as a good life consists of moral virtue. This paper attempts to explore the affiliations between these two concepts (morality and happiness), and is based on the philosophical premise that the majority of people that are moral are indeed happy, and that only moral beings.
Happiness as it Relates to Morality Essay by therealgentleman22, College, Undergraduate, A+, February download word file, 5 pages download word file, 5 pages 0 votes.
Happiness as it Relates to Morality Essays - Happiness as it relates to morality The word philosophy was coined by the noble Greek men as “the love of wisdom”.
In approximately B.C., Greek men began to discover their unhappiness with supernatural and mythical explanations of reality-the only explanations presented to them at the era.
Free Essay: Happiness as it relates to morality The word philosophy was coined by the noble Greek men as “the love of wisdom”. In approximately B.C.Download