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Almost all ancient Greek ethical theories are taken to be eudaimonist because of the central role of eudaimonia (happiness) within them.
Varieties of Happiness critically examines eudaimonism and challenges the widespread belief among scholars that Greek ethics is this distinct type of ethical theory. Vasiliou provides detailed interpretations of ancient texts on happiness and virtue from Plato's Socratic dialogues
The Republic and
Symposium, Aristotle's
Nicomachean Ethics, Epicurus, and the early Stoics.
List of contents
- Introduction: Eudaimonism and Greek Ethical Theory
- 1. Rethinking Eudaimonism
- 2. Socrates and Eudaimonism
- 3. Plato and Eudaimonism
- 4. Aristotle and his Interpreters on Eudaimonia
- 5, Aristotle on Happiness, Being Happy, and External Goods
- 6. Epicurus, Pleasure, and Happiness
- 7. Virtue and Happiness in Early Stoicism
- Epilogue: Reassessing Eudaimonism
- Bibliography
- Index
About the author
Iakovos Vasiliou is Professor of Philosophy at The Graduate Center, City University of New York. He is the editor of Moral Motivation and the author of Aiming at Virtue in Plato, as well as numerous articles on ancient Greek philosophy. He has previously taught at Cornell University, Johns Hopkins University, Georgia State University, and Brooklyn College, City University of New York.
Summary
Varieties of Happiness challenges the widespread belief that Greek ethics is a distinctive type of ethical theory labeled "eudaimonist", an overarching term for a range of ideas regarding human flourishing and happiness. It critically examines what it is for an ethical theory to be eudaimonist or operate within the eudaimonist framework. Plainly, if a theory is eudaimonist, then the notion of eudaimonia plays a crucial role in the theory. Iakovos Vasiliou argues, however, that although it is true that ancient philosophers discuss eudaimonia frequently, it is far less clear that it plays a role in their ethical theory that makes for a distinctive kind of ethical theory. Merely discussing what makes a human life a happy one is insufficient for a theory to be eudaimonist. Any philosopher might have views about what a happy life is, without that making their mode of ethical reasoning and deliberation distinctly eudaimonist, for example by treating eudaimonia as the ultimate goal of every action.
Vasiliou identifies and critically analyzes three further roles that eudaimonia may play, which, individually or jointly, have been thought sufficient to make a theory eudaimonist: (1) as a comprehensive practical principle; (2) as a concept that can provide content for virtuous action; and (3) as a grounding, justification, or motivation to pursue virtue. Through detailed interpretations of texts on happiness and virtue from Plato's Socratic dialogues The Republic and Symposium, Aristotle's Nicomachean Ethics, Epicurus, and the early Stoics, this book invites us to revise our understanding of ancient ethics.
