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Eudaimonia (; Greek: εὐδαιμονία [eu̯dai̯moníaː]), sometimes anglicized as eudaemonia or eudemonia, is a Greek word literally translating to the state or condition of 'good spirit', and which is commonly translated as 'happiness' or 'welfare'. In the works of Aristotle, eudaimonia was the term for the highest human good in older Greek tradition. It is the aim of practical philosophy-prudence, including ethics and political philosophy, to consider and experience what this state really is, and how it can be achieved. It is thus a central concept in Aristotelian ethics and subsequent Hellenistic philosophy, along with the terms aretē (most often translated as 'virtue' or 'excellence') and phronesis ('practical or ethical wisdom'). Discussion of the links between ēthikē aretē (virtue of character) and eudaimonia (happiness) is one of the central concerns of ancient ethics, and a subject of disagreement. As a result, there are many varieties of eudaimonism. Definition and etymology In terms of its etymology, eudaimonia is an abstract noun derived from the words eû ('good, well') and daímōn ('dispenser, tutelary deity'), the latter referring maybe to a minor deity or a guardian spirit. Semantically speaking, the word δαίμων (daímōn) derives from the same root of the Ancient Greek verb δαίομαι (daíomai, "to divide") allowing the concept of eudaimonia to be thought of as an "activity linked with dividing or dispensing, in a good way". Definitions, a dictionary of Greek philosophical terms attributed to Plato himself but believed by modern scholars to have been written by his immediate followers in the Academy, provides the following definition of the word eudaimonia: "The good composed of all goods; an ability which suffices for living well; perfection in respect of virtue; resources sufficient for a living creature." In his Nicomachean Ethics (§21; 1095a15–22), Aristotle says that everyone agrees that eudaimonia is the highest good for humans, but that there is substantial disagreement on what sort of life counts as doing and living well; i.e. eudaimon:Verbally there is a very general agreement; for both the general run of men and people of superior refinement say that it is [eudaimonia], and identify living well and faring well with being happy; but with regard to what [eudaimonia] is they differ, and the many do not give the same account as the wise. For the former think it is some plain and obvious thing like pleasure, wealth or honour... [1095a17] So, as Aristotle points out, saying that a eudaimonic life is a life that is objectively desirable and involves living well is not saying very much. Everyone wants to be eudaimonic; and everyone agrees that being eudaimonic is related to faring well and to an individual's well-being. The really difficult question is to specify just what sort of activities enable one to live well. Aristotle presents various popular conceptions of the best life for human beings. The candidates that he mentions are a (1) life of pleasure, (2) a life of political activity, and (3) a philosophical life. Eudaimonia and areté One important move in Greek philosophy to answer the question of how to achieve eudaimonia is to bring in another important concept in ancient philosophy, aretē ('virtue'). Aristotle says that the eudaimonic life is one of "virtuous activity in accordance with reason" [1097b22–1098a20]; even Epicurus, who argues that the eudaimonic life is the life of pleasure, maintains that the life of pleasure coincides with the life of virtue. So, the ancient ethical theorists tend to agree that virtue is closely bound up with happiness (areté is bound up with eudaimonia). However, they disagree on the way in which this is so. A major difference, however, between Aristotle and the Stoics is that the Stoics believed moral virtue was in and of itself sufficient for happiness (eudaimonia). For the Stoics, one does not need external goods, like physical beauty, in order to have virtue and therefore happiness. One problem with the English translation of areté as 'virtue' is that we are inclined to understand virtue in a moral sense, which is not always what the ancients had in mind. For Aristotle, areté pertains to all sorts of qualities we would not regard as relevant to ethics, for example, physical beauty. So it is important to bear in mind that the sense of 'virtue' operative in ancient ethics is not exclusively moral and includes more than states such as wisdom, courage, and compassion. The sense of virtue which areté connotes would include saying something like "speed is a virtue in a horse," or "height is a virtue in a basketball player." Doing anything well requires virtue, and each characteristic activity (such as carpentry, flute playing, etc.) has its own set of virtues. The alternative translation 'excellence' (or 'a desirable quality') might be helpful in conveying this general meaning of the term. The moral virtues are simply a subset of the general sense in which a human being is capable of functioning well or excellently. Eudaimonia and happiness Eudaimonia implies a positive and divine state of being that humanity is able to strive toward and possibly reach. A literal view of eudaimonia means achieving a state of being similar to a benevolent deity, or being protected and looked after by a benevolent deity. As this would be considered the most positive state to be in, the word is often translated as 'happiness' although incorporating the divine nature of the word extends the meaning to also include the concepts of being fortunate, or blessed. Despite this etymology, however, discussions of eudaimonia in ancient Greek ethics are often conducted independently of any supernatural significance. In his Nicomachean Ethics (1095a15–22) Aristotle says that eudaimonia means 'doing and living well'. It is significant that synonyms for eudaimonia are living well and doing well. In the standard English translation, this would be to say that 'happiness is doing well and living well'. The word happiness does not entirely capture the meaning of the Greek word. One important difference is that happiness often connotes being or tending to be in a certain pleasant state of mind. For example, when one says that someone is "a very happy person", one usually means that they seem subjectively contented with the way things are going in their life. They mean to imply that they feel good about the way things are going for them. In contrast, Aristotle suggests that eudaimonia is a more encompassing notion than feeling happy since events that do not contribute to one's experience of feeling happy may affect one's eudaimonia. Eudaimonia depends on all the things that would make us happy if we knew of their existence, but quite independently of whether we do know about them. Ascribing eudaimonia to a person, then, may include ascribing such things as being virtuous, being loved and having good friends. But these are all objective judgments about some.... Discover the Aristotle David Ross Lesley Brown popular books. Find the top 100 most popular Aristotle David Ross Lesley Brown books.