The idea of using self-assessments of well-being, or of life satisfaction, as a way
of evaluating the quality of a society and itscitizensgoesback to Aristotle and
beyond. It hasbeen argued that ancient ethics‘getsitsgrip on the individual at this
point of reflection: am I satisfied with my life as a whole, and the way it has
developed and promises to develop?’ (Annas1993, 28).
The Aristotelian view has central importance among ancient and modern views,
in part because of its attempt to balance different aspects of satisfaction regarded as
antithetical by others. ‘We may define happiness as prosperity combined with
excellence; or asindependence of life, or asthe secure enjoyment of the maximum
of pleasure; or as a good condition for property and body, together with the power
of guarding one’s property and body and making use of them. That happiness is
one or more of these things, pretty well everyone agrees. From this definition of
happinessit followsthat itsconstituent partsare: good birth, plenty of friends, good
friends, wealth, good children, plenty of children, a happy old age, and also such
bodily excellences as health, beauty, strength, large stature, athletic powers, together
with fame, honour, good luck and excellence (Aristotle, Rhetoric, 1360b, 14–
23)’. These are views Aristotle considers to be widely held. In developing his own 1
ethical theory, Aristotle emphasises the importance of a lifetime’s virtuous activity,
which in turn requiresa sufficient supply of external goodsif anything isto be
achieved. The material goodsare a meansand not an end. Thus‘The ‘life of 2
money-making isone undertaken under compulsion, and wealth isevidently not the
good we are seeking; for it is merely useful and for the sake of something else.’
(Nicomachean EthicsBook 1: 1096a, 6–10). The Stoicsdiffered from Aristotle in
placing their whole emphasison the virtuouslife, while Epicureansplaced more
emphasis than Aristotle on the importance of pleasures, including among these the
avoidance of pain in body and soul
The idea of using self-assessments of well-being, or of life satisfaction, as a wayof evaluating the quality of a society and itscitizensgoesback to Aristotle andbeyond. It hasbeen argued that ancient ethics‘getsitsgrip on the individual at thispoint of reflection: am I satisfied with my life as a whole, and the way it hasdeveloped and promises to develop?’ (Annas1993, 28).The Aristotelian view has central importance among ancient and modern views,in part because of its attempt to balance different aspects of satisfaction regarded asantithetical by others. ‘We may define happiness as prosperity combined withexcellence; or asindependence of life, or asthe secure enjoyment of the maximumof pleasure; or as a good condition for property and body, together with the powerof guarding one’s property and body and making use of them. That happiness isone or more of these things, pretty well everyone agrees. From this definition ofhappinessit followsthat itsconstituent partsare: good birth, plenty of friends, goodfriends, wealth, good children, plenty of children, a happy old age, and also suchbodily excellences as health, beauty, strength, large stature, athletic powers, togetherwith fame, honour, good luck and excellence (Aristotle, Rhetoric, 1360b, 14–23)’. These are views Aristotle considers to be widely held. In developing his own 1ethical theory, Aristotle emphasises the importance of a lifetime’s virtuous activity,which in turn requiresa sufficient supply of external goodsif anything isto beachieved. The material goodsare a meansand not an end. Thus‘The ‘life of 2money-making isone undertaken under compulsion, and wealth isevidently not thegood we are seeking; for it is merely useful and for the sake of something else.’(Nicomachean EthicsBook 1: 1096a, 6–10). The Stoicsdiffered from Aristotle inplacing their whole emphasison the virtuouslife, while Epicureansplaced moreemphasis than Aristotle on the importance of pleasures, including among these theavoidance of pain in body and soul
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