eudaemonism

In ethics, the view that the ultimate justification of virtuous activity is happiness. Virtuous activity may be conceived as a means to happiness, or well-being, or as partly constitutive of it (see teleological ethics). Ethical eudaemonism should be distinguished from psychological eudaemonism, which holds that happiness is the ultimate motive of virtuous activity.

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Eudaemonism is a philosophy that defines right action as that which leads to "well-being", thus holding "well-being" as having essential value. The concept originates in Aristotle's Nicomachean Ethics. In Aristotle, eudaemonism means that all correct actions lead to the greater well-being of the humans immediately connected to the (human) agent. By extending well-being from the narrowest concerns to the largest, all social rules can be adduced. Augustine of Hippo adopted the concept as beatitudo, and Thomas Aquinas worked it out into a Christian ethical scheme. For Aquinas, well-being is found ultimately in a direct perception of God, or complete blessedness.

Eudaemonism is present in Plato whose examples show that even the people considered by society to be "evil" will feel guilt at doing something they can easily get away with because it is the wrong thing to do and therefore cannot make them happy. Plato argues that even an owner of the mythical Ring of Gyges (which renders a person invisible and therefore free from all guilt of association or action) will do what is right because doing what is wrong, even without fear of punishment, simply makes that person miserable. In contemporary terms, "dysdaimonious" conduct is essentially acting against one's conscience.

See also

• Eudaimonia
• Nicomachean Ethics
• Virtue ethics
• Fellowship of Reason

References