Eudaimonia

Aristotelian virtue ethics is centered around the concept of eudaimonia, which is commonly translated as ‘happiness’ or ‘flourishing.’

‘Happiness’ as it is understood today, however, does not sufficiently capture the ancient meaning of the term.  Unlike our everyday concept of happiness, eudaimonia is not a state of mind, nor is it simply the experience of joys and pleasures.  Moreover, happiness is a subjective concept.  In other words, it is up to each of us to determine what it means, for us, to be happy.  Thus, Samantha may find happiness in intellectual pursuits, while happiness for James may consist in religious devotion, or particular spiritual practices.

Eudaimonia, in contrast, is meant as an objective standard of ‘happiness,’ based on what it means to live a human life well.  For Aristotle (and, in one way or another, for most all virtue ethics theorists), ‘flourishing,’ or living well, involves living a life in accordance with virtue (see Virtue Ethics).

Although Aristotle maintained that the virtues are a necessary part of living well, he does admit that other goods – such as health and beauty – are also needed.  Other proponents of virtue ethics hold views that diverge with Aristotle’s on this point.

Some Greek virtue ethics theorists held that living a life in accordance with virtue was sufficient for attaining eudaimonia.  Others, Epicurus and his followers, for example, viewed eudaimonia exclusively in terms of pleasure (a conception of eudaimonia much closer to our modern concept of happiness).

Generally speaking, however, eudaimonia is most often associated with Aristotelian virtue ethics; given this, it is important to bear in mind the conceptual differences between eudaimonia and ‘happiness’ when one encounters the term.