eudaemonism

eudaemonism [yo͞o dē′mən iz΄əm]

n.

〚Gr eudaimonismos, a calling happy < eudaimonizein, to call happy < eudaimōn: see EUDAEMONIA〛

the ethical doctrine that personal happiness is the chief good and the proper aim of action, esp. such happiness conceived of in terms of well-being based on virtuous and rational self-realization: also eudemonism

eudaemonist

n., adj.

eudaemonistic

adj.

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eu·dae·mon·ism also eu·dai·mon·ism or eu·de·mon·ism (yo͞o-dēʹmə-nĭz'əm) n.

A system of ethics that evaluates actions in terms of their capacity to produce happiness.

  eu·daeʹmo·nist n. eu·dae'mon·isʹtic or eu·dae'mon·isʹti·cal adj.

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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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▪ ethics

also spelled  Eudaimonism, or Eudemonism,  

      in ethics, a self-realization theory that makes happiness or personal well-being the chief good for man. The Greek word eudaimonia means literally “the state of having a good indwelling spirit, a good genius”; and “happiness” is not at all an adequate translation of this word. Happiness, indeed, is usually thought of as a state of mind that results from or accompanies some actions. But Aristotle's (Aristotle) answers to the question “What is eudaimonia?” (namely, that which is “activity in accordance with virtue”; or that which is “contemplation”) show that for him eudaimonia was not a state of mind consequent on or accompanying certain activities but is a name for these activities themselves. “What is eudaimonia?” is then the same question as “What are the best activities of which man is capable?”

      Later moralists, however—for instance, the 18th- and 19th-century British utilitarians Jeremy Bentham and John Stuart Mill—defined happiness as pleasure and the absence of pain. Others, still regarding happiness as a state of mind, have tried to distinguish it from pleasure on the grounds that it is mental, not bodily; enduring, not transitory; and rational, not emotional. But these distinctions are open to question. A temporal dimension was added to eudaemonism in ancient times by Solon, who said, “Call no man happy till he is dead,” suggesting that happiness and its opposite pertain, in their broadest sense, to the full course of one's life. Contemporary moralists have tended to avoid the term.

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