Abstract In this article, the writer discusses the notion and emotion of happiness. Firstly, the writer presents a definition of happiness. The writer explains that happiness is a state of well-being characterized by emotions ranging from contentment to intense joy or emotions experienced in a state of well being. The writer points out that happiness comes from within a person and can be seen in people who are satisfied with life. Further, the writer notes that happiness comes from finding answers to life and knowing that life is satisfying.
From the Paper "What is happiness? How does a person determine whether he or she is happy? Often people confuse joy with happiness, but they are not the same. Joy is fleeting moments of happiness, while happiness is long lasting. A person winning a lottery is overwhelmed with joy, but it may not bring happiness. An elderly woman with five children and twenty grandchildren is happy because she knows she is loved. Happiness can be defined as an emotion similar to being sad, mad, angry, frustrated, joy, love, etc."
Abstract This paper examines Aristotle's philosophies, especially those about happiness and compares these to Forrest Gump, the character of the movie. The simple pleasures in life is what makes Forrest happy and this ties in to Aristotle's views.
From the Paper "Aristotle believes that goodness is accompanied by kindness, generosity, hopefulness, and also such traits as love of friends and fellow men, and love of what is noble. Forrest Gump was not a smart man by any means, but ignorant people often make better choices than more knowledgeable people. It does not take intelligence to do good. To constitute true happiness, good actions must persist with continuity throughout a lifetime. A person is defined as "good" if his behavior is in accordance with what human nature was designed for. Happiness consists in fulfilling this function excellently. Even though Forrest Gump is handicapped, this does not stop him from displaying virtue, courage in danger, love for others, and generosity."
Abstract This paper deals with what Aristotle termed as man's "highest good"--happiness--and to what extent happiness depends on material factors like fame and fortune.
From the Paper "In book one of Aristotle's Nichomachean Ethics, Aristotle muses over what he terms as ?The Highest Good,? happiness. He wonders about what it means to be happy and to what extent happiness is dependent on factors such as fate and fortune. One of the questions he raises along this line of inquiry has to do with the Greek saying, ?Count no man happy until he [is] dead.? He begins to deal with this question in section 1.82 of Irwin's translation. He first takes the Greek saying quite seriously, asking the reader if it is possible for someone to be happy after they die. Quickly, he points out that this interpretation is absurd?after all, if happiness is an activity, how can someone who is dead take part in it (1100a14)"
Abstract In this paper, the writer studies the relationship between happiness and money. The writer discusses different interpretations of happiness. The writer concludes that the relationship between these two aspects is not as straightforward as sometimes believed.
From the Paper "Happiness, Aristotle argues, is the one thing sought for itself and for which everything else is done. Everyone seems to agree on this even if their reasons for doing so might vary. The problem then becomes how to explain what this happiness means, for as he points out different people have different interpretations of happiness, based on their own understanding of it. Some men of the most vulgar type argue that happiness is pleasure others of superior refinement and of active disposition ... "
Abstract This paper discusses the question "is there a necessary connection between 'being good' and being happy?" which might at first glance look fairly straightforward. However, in order to grasp the complexity of it, each of the important words in this sentence needs to be examined, i.e. Necessary, good, and happy. The paper shows that this is anything but a straightforward question and consequently, a simple answer is not possible. However, on balance, it argues that the answer to this question is no. The word "necessary" means essential or requisite.
Abstract This paper looks at Alison Baker's "Happy Hour" as an evocation of the absurdity of the human condition. It discusses Baker's use of irony and the story's focus on end- of -life family dynamics in an institutional setting.
From the Paper "Reinforced by a context of narrative irony, Happy Hour presents numerous closely observed details about end-of-life family dynamics in an institutional setting. The irony is not laden with humor or smugness rather taking on attributes of an absurdity ..."
Abstract This paper analyzes and reviews "Happy Endings," a short story by Margaret Atwood about a couple named John and Mary. Atwood presents six succinct scenes, centralized around the couple, and illustrates possible avenues their relationship may undergo. The reviewer notes Atwood's feminist perspective in this work, and Atwood's cynical and satirical tone. The writer sees Atwood as using cynicism to convey her belief in the nonexistence of fairy tale endings.
From the Paper "Atwood's cynical attitude about the insignificance of life is evident in the third story when she explains the reason John purchased a handgun is "the thin part of the plot and can be explained later" (219). Atwood does not place impact on the events leading to death. Instead she concentrates on the "happy ending" itself, for all that matters is that the ill-fated lovers do die, it does not matter how. This reinforces Atwood's notion that life is simply a means to the "happy" end."
Abstract In this article, the essence of "perfect happiness" is explored thoroughly from the perspective of St. Aquinas and the 'Suma Theologiae' (speculative theology). The writer notes that perfect happiness is almost metamorphically redefined throughout the entire discussion. The introduction echoes a link between perfect happiness and material things or persons. The writer discusses that this type of happiness can be observed as a form of happiness, however Aquinas would argue that such happiness is synthetic. The essence of perfect happiness is what Aquinas urges the faithfully Christian to seek. The writer points out that according to Aquinas, God is the essence of happiness and therefore total contemplation of God can only birth perfect happiness. To attain perfect happiness there are vital stipulations. Nevertheless, God has given us grace, which works with the intellect and strengthens our capacity for natural to supernatural. The writer concludes that in the end, the attainment of perfect happiness is available.
From the Paper "Behind the veil there is a greater work at play, in particular the role of grace and the attainment of perfect happiness. Perfect happiness occurs when one contemplates God totally. When contemplating God, one begins to see God for what God really is, thereby experiencing authentic happiness. Aquinas begins by presenting a counter argument concerning human limitations. The senses are limited to the material world. God is not of the material world, but of a world that transcends the material world. If this is the case, happiness is unattainable to the human being. The distinction here rests between the human's natural ends and supernatural ends. In addition, the objection to the attainment of happiness conveys the humans' natural ends."
Abstract This paper explains that Aristotle appears to be more or less in agreement with Plato in that happiness is guided by intellect and reason. The author points out that Plato believes happiness results from a soul being ordered and ruled by reason, whereas Aristotle, who believes happiness is his guiding principle and a virtuous activity, concludes happiness is the end rather than the means. The paper, in an attempt to describe happiness today, concludes the only remaining truth is that happiness cannot be defined: Some people feel that happiness is striving actively for something, while others find their greatest happiness when at rest and at peace with themselves.
From the Paper "As a basis for this theory, Plato divided the human soul into three basic energies: Reason, emotion and appetite. As seen above, reason has the greatest value and the greatest potential to provide happiness. The other two are lower passions, and while they may provide fleeting satisfaction, this is not comparable with the lasting happiness provided by being just. This is in contrast to the hedonist view to enjoy as much of the physical world as possible before one dies. The Sophists of Plato's time also argued against the need for morality. Plato's response is found in "The Republic", where he fully explains the workings of the soul according to his view. If a person were to be happy, according to Plato, the lower passions must be ruled by the higher force of reason. And the consequence of this is that morality is driven by the desire to be happy."
Abstract Eighteenth century Enlightenment author, Voltaire's title character, "Zadig" possesses every virtue and material good needed for happiness, yet he is constantly tossed about by fate, at the mercy of the some of the worst luck imaginable. The paper shows that the questions that are raised, therefore, involve the conditions on which happiness depends, the qualities needed to be happy, the effects that evil persons can have on one's happiness and the role played by merit, fate, chance or Providence in one's life. The paper shows that these were not new questions when Voltaire raised them in the middle of the eighteenth century. They were central issues that had absorbed the Greeks more than one thousand years before "Zadig" was invented. The paper shows how this theme of human happiness was reflected in their art (such as Sophocles' play "Oedipus Tyrannus"), in their histories (the writings of Herodotus and Thucydides) and in their philosophy (Plato's "Republic"). The paper looks at the similarities and differences between the philosophies during both time periods.
From the Paper "The Greeks had far less difficulty with this question because they were more fatalistic and convinced that the individual's destiny was, in many respects, set by the gods and could not be altered--no matter how exemplary his behavior. This is certainly the case with Oedipus who, in Sophocles' play, is doomed to live out the terms of the prophecy no matter what efforts he makes to avoid it and no matter how exemplary a person he becomes. He is, in many respects, an ideal ruler and a good man, but when the horror of his fate is made known to him it is clear that these attributes and behaviors had nothing to do with his eventual fate. The Chorus generalizes from his experience saying that with Oedipus' fate as an example "nothing pertaining to man is enviable" (453)."
Abstract The purpose of this paper is to introduce, discuss, and analyze the topic of happiness in philosophy. Specifically, it defines and describes what makes a "happy" life for philosophers Aristotle and Epicurus. Happiness is an essential part of every life, but happiness can mean different things to different people, as these two philosophers clearly indicate. It shows how happiness should be a goal for everyone and how these two philosophers illustrate how to achieve it, though in differing ways and with different outcomes.
From the Paper "Happiness is not the same concept to everyone, and Aristotle and Epicurus are no exceptions. Epicurus, who lived between 341 and 271 B.C., was an Athenian philosopher whose main theory centered on happiness and how to achieve it in life. He believed happiness would come if people did not fear death, took care of themselves, and did not indulge in desires that were not necessary (155). He felt that people were able to create, and must create, their own happiness, that it was not dependent on others. He writes, "We must then meditate on the things that make our happiness, seeing that when that is with us we have all, but when it is absent we do all to win it" (Epicurus 155). Epicurus' theories included theories on death, the gods, and immortality."
Abstract This paper will discuss the correlation between happiness and religion in contemporary American society. Beginning with a literature review of various theories of happiness - psychological (Freud), economic (Marx), and sociological (Durkheim) - operational definitions of both happiness and religion will be proposed. Given the finds of the literature review, the parameters of both definitions will be as broad as possible. It will be seen that - for those Americans who possess a strong religious faith - there appears to be a correlation between religion and happiness.
Abstract The paper seeks to demonstrate that Aristotle's Nicomachean Ethics is a treatise on the relationship between human happiness and human nature. To show this, the writer first explains how Aristotle connects human nature to his function argument and what either of those has to do with happiness. Then the writer analyzes the place of virtue in Aristotle's happiness, a place that draws heavily on the role of virtue in human nature. Finally, the writer discuss how happiness can be joined to a life of study under this Aristotelian perspective.
From the Paper "According to Aristotle in Nicomachean Ethics, the realization of human happiness is intimately tied up with Aristotle's own conception of the extent of human nature. In the book, Aristotle makes a relatively sophisticated argument that examines the nature of human nature in terms of function and the goal of human existence. From this, Aristotle is able to analyze the role that virtues play in achieving happiness and the significance of a life of study and contemplation. In short, I intend to demonstrate that Aristotle's Nicomachean Ethics is a treatise on the relationship between human happiness and human nature. To show this, I will first explain how Aristotle connects human nature to his function argument--and what either of those have to do with happiness."
Abstract The paper discusses Socrates' assertions that there is a universal longing for happiness, that wisdom is necessary in order for someone to live a happy life and that wisdom is actually the only thing necessary for happy life. The paper examines these arguments and is of the opinion that they are compelling, but contends that Socrates does not adequately defend his proposition that wisdom is sufficient for a happy life. The paper discusses some possible objections to Socrates' beliefs.
From the Paper "Socrates' arguments effectively support his claim, and clearly demonstrate at least one way in which wisdom enables its possessor to live a happy life. Socrates begins to develop his views by asking Cleinias a number of simple questions. These gently lead him towards ideas which, to begin with, resonate with those stated by Aristotle as being necessary for a life of eudaimonia - namely the possession of "many good things" . Together with Cleinias, Socrates develops a tentative list of what people readily regard as 'good things'. This contains health, beauty, wealth, good birth, power and honour: things that Aristotle labels 'external goods'."
Tags: Plato, Greek, Cleinias, Dionysodorus, Crito, Euthydemus, good, things
Abstract This paper relates that the theme in Ernest Hemingway's short story, "The Short Happy Life of Francis Macomber", is that it is better to live a short and happy life with authenticity than to live a long and unhappy life without authenticity. More specifically, the paper looks at how, the character of Macomber does not live a happy life until he proves himself. The paper further explains that Macomber begins his life innocent and spoiled in a protected society, then becomes awakened to reality in the dangers of Africa, and ends self-fulfilled by achieving authenticity and happiness in a fatal world.
From the Paper "In stage three of his initiation, Macomber achieves authenticity and happiness in a fatal world. He panics while shooting a large male, but the very fear that makes him run away from danger, teaches him, in less than twenty-four hours, how to face a charging buffalo with all the bravery of a seasoned hunter. When Macomber finds out that the buffalo is still alive, "for the first time in his life he really felt wholly without fear" for which "instead of fear he had a feeling of definite elation" (24). Ben Stoltzfus suggests that in choosing to face this challenge Macomber "asserts a new identity and, in putting cowardice behind him, he defines an authentic self". Macomber is no longer afraid; in fact he is eager to kill the buffalo. Hemingway describes Macomber's change as a "wild unreasonable happiness" which feels "like a dam bursting inside himself" (25). "
