9/8/09

Eudaimonia, a word not flourishing

Like many ancient Greek words, the use and meaning of Eudaimonia is dilapidated and neglected, which is especially ironic as it concerns the wellbeing of our souls. Eudaimonia translates most directly to mean “flourishing”. It is also translated as “the best life” or the “good life”, and thus is the Nebraska of Greek words. Eudaimonia is achieved after Arete and Ergon. The three terms go hand in hand, Arete meaning “virtue” or “excellence” and Ergon meaning “strife” or “fear”. One must overcome Ergon to achieve Arete, and then Eudaimonia will follow. Rhetorically, Argon and Arete are easy enough to break down. But Eudaimonia seems to evade rhetoric, and requires a more poetic understanding as it is an experience not only for the intellect but the spirit. Eudaimonia is not simply a happiness as it relates to a state of mind, but something much greater. It is the flourishing of our very soul.

While Eudaimonia was not used by Aristotle until after Homer wrote the Iliad, Arete is most certainly very present throughout the story and the plot of the whole war provides sufficient cause for Argon. However, none of our characters seem to achieve Eudaimonia. As warriors, our characters do exemplify excellence. Homer sets forth a paradigm of excellence for the warrior and there is plenty of Argon for them as well both on and off the battle field. However, happiness is a fleeting thing for all in the Iliad, but this may be a reflection on the nature of war.

In modern application, we can perhaps understand it most clearly through the “American Dream”, that through hard work and perseverance we can achieve that which we strive for and the happiness that goes along with it. But this does not necessarily meet Aristotle’s requirements for virtue as the “American Dream” seems so selfish in nature.

Kant opposed the principle of Eudomonia because happiness for the individual is not necessarily the most important and “ultimate”, but it is more a bystander to the pursuit of virtue. Existentialsm also regrets the notion of happiness. In Sarte’s The Stranger, Albert is not concerned with his happiness or wellbeing and fails to live a virtuous life.

Perhaps the reason for Eudaimonia dilapidated state is because of our postmodern culture, where happiness can be achieved through non-virtuous means, or a rejection of happiness altogether. We can understand it because it is no longer present.

http://plato.stanford.edu/entries/aristotle/

http://www.eudaimonia.com/

http://plato.stanford.edu/entries/ethics-virtue/

2 comments:

Kavan Rogness said...

Thank you for bringing this concept to the fore. I guess in my education of the Greeks, they have been mostly concerned with glory, honor, virtue and the like, which always struck me as being somewhat superficial. Seeing that they have a concept of well-being for souls, to me, proves your point that it's been neglected as I had not even heard of it. I was also interested to hear your idea that rhetoric can't quite get at this eudaimonia, that a somewhat poetic understanding is required. I think that underscores Jeffrey Walker's point about rhetoric and poetics being inseparable.

Mauri said...

I really think your alignment of eudaimonia to "the good life" is interesting, especially as it relates to one's interpretation of living well in a postmodern culture. I agree with your suggestion that our pursuit of happiness, often without an eye toward virtue or excellence may hint at why this term has fallen a bit by the wayside. Maybe as we all try to find our individual "good life," the collective "good life" is sacrificed.