The following article is a contribution to the rich debate concerning happiness or fulfilment (eudaimonia) in Aristotle’s Nicomachean Ethics. It argues that eudaimonia is theōria in accordance with what Aristotle repeatedly says in Book X of the Nicomachean Ethics. However, happy life (eudaimōn bios) is a complex way of life which includes not only theoretical activity but also the exercising of other virtues including the so-called moral or social ones. The article shows that Aristotle differentiates between eudaimonia on the one (...) hand and the happy or fulfilled life (eudaimōn bios) on the other, and shows how this distinction clarifies Aristotle’s account of eudaimonia. (shrink)

Scholarship on Aristotle’s NICOMACHEAN ETHICS (hereafter “the Ethics”) flourishes in an almost unprecedented fashion. In the last ten years, universities in North America have produced on average over ten doctoral dissertations a year that discuss the practical philosophy that Aristotle espouses in his Nicomachean Ethics, Eudemian Ethics, and Politics. Since the beginning of the millennium there have been three new translations of the entire Ethics into English alone, several more that translate parts of the work into English and other modern (...) languages, and half a dozen collections of new articles discussing Aristotle’s Ethics. Such an outpouring of scholarship has produced an almost unmanageable wave of books, articles, and reviews. Through my topical bibliography, I seek to organize this wealth of scholarly writing so as to make it manageable both to scholars working across the disciplines of philosophy, classics, history, and politics, and to scholars pursuing theses on specific topics within the Ethics. The bibliography takes as its model and is much indebted to that compiled by Barnes, Schofield, and Sorabji in their Articles on Aristotle, Volume 2: Ethics and Politics (1977), which was further updated and incorporated into the complete bibliography to all of Aristotle’s writings in Barnes’s Cambridge Companion to Aristotle (1995). Although I have taken guidance from their model, my bibliography differs in one main respect. Whereas Barnes et al. were more selective and annotated their bibliography, I have been more comprehensive in my inclusion of items. I have sought to include all books and journal articles concerned with the Ethics written in English over the last 120 years; additionally, I have sought to include representative and central works of scholarship written on the Ethics in French, German, and Italian during the same period of time. (shrink)

Human flourishing is the topic of an increasing number of books and articles in educational philosophy. Flourishing should be regarded as an ideal aim of education. If this is defended, the first step should be to elucidate what is meant by flourishing, and what exactly the concept entails. Listing formal criteria can facilitate reflection on the ideal of flourishing as an aim of education. We took Aristotelian eudaimonia as a prototype to construct two criteria for the concept of human flourishing: (...) human flourishing is regarded as intrinsically worthwhile and flourishing means ‘actualisation of human potential’. The second criterion has three sub-criteria: flourishing is about a whole life, it is a ‘dynamic state’ and flourishing presupposes there being objective goods. (shrink)

Argues that philosophy can solve the midlife crisis, at least in one of its forms. This crisis turns on the exhaustibility of our ends. The solution is to value ends that are ‘atelic,’ so inexhaustible. Topics include: John Stuart Mill's nervous breakdown; Aristotle on the finality of the highest good; and Schopenhauer on the futility of desire.

According to Nicomachean Ethics I.7 1098a16–18, eudaimonia consists in activity of soul “according to the best and most final” virtue. Ongoing debate between inclusivist and exclusivist readers of this passage has focused on the referent of “the best and most final” virtue. I argue that even if one accepts the exclusivist's answer to this reference question, one still needs an account of what it means for activity of soul to accord with the best and most final virtue. I examine the (...) nature of this accordance relation and defend a novel inclusivist reading of the whole passage. (shrink)

There is disagreement among contemporary theorists regarding human well-being. On one hand there are “substantive good” views, according to which the most important elements of a person’s well-being result from her nature as a human, rational, and/or sentient being. On the other hand there are “agent-constituted” views, which contend that a person’s well-being is constituted by her particular aims, desires, and/or preferences. Each approach captures important features of human well-being, but neither can provide a complete account: agent-constituted theories have difficulty (...) accounting for the normativity of their claims, and substantive good theories have difficulty accounting for how a person’s actually adopted aims shape what is good for her and hence what she has reason to do. I articulate and defend a hybrid view that equals these approaches in systematicity and completeness of explanation yet seeks to surpass them in coherence with our ordinary judgments about what human well-being consists in. This hybrid view maintains, with agent-constituted theories, that a person’s well-being is (1) significantly constituted by her actually adopted aims; (2) deeply contingent; (3) agent-relative; (4) significantly dependent on spatially and temporally remote events; and (5) significantly independent of her experiences. The hybrid view also maintains, with substantive good theories, that a person’s well-being is (6) in part determined by facts independent of her aims, desires, and preferences; (7) such that all her aims are subject to critical evaluation and revision; and (8) constituted by her aims only if these aims are choiceworthy. (shrink)

Aristotle's treatment of the choice between the political and contemplative lives (in EN I 5 and X 7-8) can seem awkward. To offer one explanation of this, I argue that when he invokes self-sufficience (autarkeia) as a criterion for this choice, he appeals to two different and incompatible specifications of "lacking nothing." On one specification, suitable to a human being living as a political animal and thus seeking to realize his end as an engaged citizen of a polis, a person (...) lacks nothing by possessing a wide range of goods that directly require other people. On the other, more suitable to a god or a beast, a person lacks nothing by having no need of goods that directly require other people. The ambiguity of this criterion renders the choice between the political and contemplative lives difficult. (shrink)

This paper aims to offer conceptual clarification on the use of the concept of human flourishing with regard to children. We will argue that the concept can meaningfully be applied to parts of human lives, specifically one's childhood, and discuss when we can meaningfully speak of a flourishing child. Viewing children's lives in terms of whether they are flourishing may be able to help us understand and articulate in which ways a child's life may go better or worse. This is (...) relevant, firstly, to the overall evaluation of people's lives, and secondly, because a flourishing childhood could be instrumentally necessary for adult flourishing. But, most importantly, childhood is a period of life that is good in itself irrespective of its contribution to adult flourishing, that is, being able to be a child has intrinsic goodness. Children have particular characteristics that can optimally function in childhood. While these contribute to the overall evaluation of a flourishing life, they are not regarded as valuable only because of this contribution. (shrink)

This thesis comprises a study of the ethical thought of Iris Murdoch with special emphasis, as evidenced by the title, on how morality is intimately connected to self-improvement aiming at perfection and how the study of fiction has an important role to play in our strive towards bettering ourselves within the framework set by Murdoch’s moral philosophy.

Interpreters of the Phaedo often cite the Pythagorean context of the dialogue as a source of influence on the demanding conception of philosophy defended therein. Sandra Peterson offers a striking account of that influence: the Pythagorean sympathies of Socrates's interlocutors lead him to defend a conception of philosophy that captures their commitments, but that he himself rejects. Call this the Strong Influence Thesis. Peterson defends SIT by attempting to demonstrate a mismatch between the conception of philosophy espoused by Socrates in (...) the Apology and ‘true philosophy’ as described in the Phaedo. Assessing this defence thus requires a detailed examination of both sides of the comparison. This paper undertakes that task. I argue that when the beliefs and norms that define both philosophical lives are correctly understood, the appearance of a significant mismatch fades away. The life of true philosophy realizes the Apology ideal of caring most about wisdom, truth, and the best possible state of.. (shrink)

Journal Name: Apeiron Issue: Ahead of print.

The article argues that it is important to offer children ideals. Ideals are defined as imagined excellences, which are so desirable that people will try to actualise them. These characteristics show the importance of ideals for people: ideals give direction and meaning to their lives. The motivating power of ideals can, however, also lead to fanaticism. Education should therefore involve several worthy ideals that children can commit themselves to as well as critical reflection on the ways in which people are (...) committed to and try to actualise them. (shrink)

I argue that given a plausible reading of John Williams’s Stoner (2012 [1965]) the novel throws light on the demands and costs of pursuing a strategy for self-realisation along Platonic lines which seeks unification through the adoption of a single exclusive end in a manner that emulates the Socratic maieutic teacher. The novel does not explicitly argue either for or against such a strategy but rather vividly depicts its difficulties, appeal, and limitations, thus leaving the ultimate evaluation up to the (...) reader. (shrink)

This paper examines the nature of Aristotelian phronesis , how it is attained, and who is able to attain it inside the polis . I argue that, for Aristotle, attaining phronesis does not require an individual to perfect his practical wisdom to the point where he never makes a mistake, but rather it is attained by certain individuals who are unable to make a mistake of this kind due to their education, habituation, and position in society.