Aristotle: The OG of Well-Being

 

In Western philosophy, few names loom larger than Aristotle regarding well-being. His ideas, formulated centuries ago, are still surprisingly relevant today. But what exactly did this ancient Greek thinker believe makes a good life?

Eudaimonia: More Than Just Happiness

For Aristotle, true well-being wasn't simply about feeling good or momentary pleasure. He used eudaimonia to describe a more profound concept: a complete life filled with virtuous ac

tivity. (Haybron 2013). Now, virtue in this context goes beyond just morality; it encompasses the full range of human excellence, including the obvious like courage and fairness, as well as more subtle qualities like with and grace, according to Habron (2013). In today's terms, excellence might be a better fit than virtue, but remember, we're talking about excellencies specific to humans, not bottle cap collecting (Haybron 2103).

Why Poverty Matters

In Aristotle's view, poverty significantly restricts your ability to exercise your human potential. Think about someone stuck working long hours just to survive. There must be more opportunities to develop their talents or live a rich, fulfilling life. For Aristotle, poverty hinders your ability to truly function as a human being.

The Allure of Aristotle's View

The idea of living fully and reaching your full potential sounds appealing. This concept, similar to the motivational slogan "be al you can be," resonates with many (Haybron 2013). It emphasizes the importance of fulfilling our inherent human nature.

Eudaimonia vs. Subjectivity

Haybron (2013) writes that this focus on fulfilling our nature defines a category of well-being theories called eudaimonic theories. These theories are gaining traction in psychology and are forming the foundation of eudaimonic psychology.

The Strengths of Aristotle's Approach

Aristotle's ideas explain why deception, poverty, and limitations are troubling. The experience machine offers no real action; the scratcher is the opposite of living a total lie, and some disabilities prevent people from experiencing essential aspects of human existence (Habron 2013).

But is Aristotle Flawless?

While intriguing, Aristotle's ideas need criticism.  Here are a couple of crucial points (Haybron 2013):

1. Objectivity vs. Subjectivity: Some thinkers reject the notion of objective facts about what's good for us. They believe well-being is subjective and depends on individual preferences.
2. External Standards: Shouldn't well-being be about you, not your species? Consider Ferdinand the Bull, who preferred flowers to fight. This challenges the idea of a universal human good.
3. Virtue and Happiness: Was Genghis Khan, a successful but brutal leader, pleased? This raises questions about the automatic link between virtue and well-being.

References

1. Haybron, Daniel M., 'Beyond happiness: well-being,' Happiness: A Very Short Introduction, Very Short Introductions (Oxford, 2013; online edn, Oxford Academic, 24 Sept. 2013), https://doi-org.ezproxy.snhu.edu/10.1093/actrade/9780199590605.003.0006, accessed 26 June 2024.

Would You Choose Simulated Bliss?

  

Imagine a future brimming with technological marvels. Scientists have unveiled the ultimate entertainment system: the experience machine (Haybron 2013). This sophisticated device can fabricate any reality you desire. Want to experience life as a rock star, rocking out at sole out concerts? Or embody literary icons, crafting timeless novels? Even a spacewalk on Mart - the possibilities are endless.

The catch? It's all a simulation. The machine expertly crafts an illusion so perfectly that you'll be convinced you're living these experiences. Once plugged in, there's no way to distinguish simulated reality from the real world.

So, the question arises: Would you plug in for a lifetime of blissful simulation? Interestingly, a global study revealed a surprising answer and rejection rates soared above 80 percent in most cases, according to Haybron (2013). So why the aversion to guaranteed happiness? Most people crave more than just pleasant feelings. We yearn to genuinely achieve goals, make a real impact, and build authentic relationships. The desire for love, friendship, and accomplishment transcends blissful states of mind (Haybron 2013):

1. People don't want to be blissfully ignorant, like characters in dystopian films like The Matrix or The Truman Show, unknowingly living a fabricated reality.
2. 
   This thought experiment, initially proposed by philosopher Robert Nozick in 1974, has become a cornerstone of philosophical discourse. 
3. This suggests that happiness is not the sole measure of a fulfilling life.
4. There's a more profound yearning for genuine connection, accomplishment, and living a life grounded in reality.

References

1. Haybron, Daniel M., 'Beyond happiness: well-being,' Happiness: A Very Short Introduction, Very Short Introductions (Oxford, 2013; online edn, Oxford Academic, 24 Sept. 2013), https://doi-org.ezproxy.snhu.edu/10.1093/actrade/9780199590605.003.0006, accessed 26 June 2024.

A Full Life: Beyond Happiness?

 

Imagine a young woman named Brooke Greenberg, 20 years old, who appears to be a baby of just a few months (Haybron, 2013).  Brooke has a scarce condition called Syndrome X, which halts intellectual and physical development past the toddler stage. Despite this, Brooke has a loving family that cherishes her and finds immense joy in her present. The situation raises an interesting question: can someone who never reaches maturity still be considered to have a full life?

On one hand, happiness is a crucial factor. Brooke's family clearly adores her, and she seems content. In these moments of joy, we can say she's thriving. However, it's difficult to ignore the feelings that someone who remains in a permanent child-like state might miss the crucial aspects of everyday life. There is an undeniable loss here.

But here's where things get complex. It's essential to avoid the trap of pity. Disabilities don't diminish a person's worth or prevent someone from flourishing. In fact, disabilities can often enrich families and individuals, fostering compassion and a deeper appreciation for life's simple joys (Haybron, 2013).   However, it's also unrealistic to deny the downsides of some disabilities. In cases like Syndrome X or blindness, there's a clear sense of missing out on specific experiences that most people consider essential to a whole life (Haybron, 2013). This isn't unique to disabilities. We might feel the same way about someone who dies young, never experiences intimacy, or endures long stretches of imprisonment. These situations all involve a sense of irreplaceable loss (Haybron, 2013). Even someone who chooses limitations, like a priest taking a vow of celibacy, might acknowledge a sacrifice. They may gain immensely in other areas but still need to catch up on something valuable in human experience.  

So, can someone be genuinely well-off yet still feel lost without specific experiences? True well-being extends beyond happiness and involves living an entire life that doesn't feel incomplete (Habron, 2013). It is important to note that a whole life isn't always an all-or-nothing proposition. Even with limitations, a life can be rich and fulfilling. However, these cases challenge us to consider the complexities of well-being and the ideas of an irreplaceable loss ( Haybron, 2013).      

While some might find these scenarios debatable, they raise important questions about what truly constitutes a whole life. Based on Haybron's (2013) views, the answer might lie I recognizing the vast spectrum of human experiences and the importance of appreciating the unique way each person navigates their journey.

   References;

1. Haybron, Daniel M., 'Beyond happiness: well-being,' Happiness: A Very Short Introduction, Very Short Introductions (Oxford, 2013; online edn, Oxford Academic, 24 Sept. 2013), https://doi-org.ezproxy.snhu.edu/10.1093/actrade/9780199590605.003.0006, accessed 26 June 2024.