Lecture 7 Flashcards
For Aristotle, the best life for a human being is a ____________`. Eudaimonia consists in an activity, not a feeling. Happiness is something we do, Something we feel. But of course we do care about how we feel too. In Book X, therefore, Aristotle also explains how feelings of pleasure are related to eudaimonia-pleasure ‘completes’ the activity of the virtuous person.
For Aristotle, the best life for a human being is a life of virtuous activity. Eudaimonia consists in an activity, not a feeling. Happiness is something we do, Something we feel. But of course we do care about how we feel too. In Book X, therefore, Aristotle also explains how feelings of pleasure are related to eudaimonia-pleasure ‘completes’ the activity of the virtuous person.
For Aristotle, the best life for a human being is a life of virtuous activity. Eudaimonia consists in an_____________ Happiness is something we do, Something we feel. But of course we do care about how we feel too. In Book X, therefore, Aristotle also explains how feelings of pleasure are related to eudaimonia-pleasure ‘completes’ the activity of the virtuous person.
For Aristotle, the best life for a human being is a life of virtuous activity. Eudaimonia consists in an activity, not a feeling. Happiness is something we do, Something we feel. But of course we do care about how we feel too. In Book X, therefore, Aristotle also explains how feelings of pleasure are related to eudaimonia-pleasure ‘completes’ the activity of the virtuous person.
For Aristotle, the best life for a human being is a life of virtuous activity. Eudaimonia consists in an activity, not a feeling. Happiness is something __________________. But of course we do care about how we feel too. In Book X, therefore, Aristotle also explains how feelings of pleasure are related to eudaimonia-pleasure ‘completes’ the activity of the virtuous person.
For Aristotle, the best life for a human being is a life of virtuous activity. Eudaimonia consists in an activity, not a feeling. Happiness is something we do, Something we feel. But of course we do care about how we feel too. In Book X, therefore, Aristotle also explains how feelings of pleasure are related to eudaimonia-pleasure ‘completes’ the activity of the virtuous person.
For Aristotle, the best life for a human being is a life of virtuous activity. Eudaimonia consists in an activity, not a feeling. Happiness is something we do, Something we feel. But of course we do care about how we feel too. In Book X, therefore, Aristotle also explains how feelings of pleasure are related to eudaimonia-pleasure ____________ of the virtuous person.
For Aristotle, the best life for a human being is a life of virtuous activity. Eudaimonia consists in an activity, not a feeling. Happiness is something we do, Something we feel. But of course we do care about how we feel too. In Book X, therefore, Aristotle also explains how feelings of pleasure are related to eudaimonia-pleasure ‘completes’ the activity of the virtuous person.
The virtuous person does not engage in virtuous activity for the sake of pleasure. When acting virtuously, the virtuous person is not aiming at pleasure; he is aiming ________________________________. He engages in virtuous activity for its own sake. Pleasure is merely a welcome consequent or a side-effect of living virtuously.
The virtuous person does not engage in virtuous activity for the sake of pleasure. When acting virtuously, the virtuous person is not aiming at pleasure; he is aiming at being virtuous (generous, courageous, and just). He engages in virtuous activity for its own sake. Pleasure is merely a welcome consequent or a side-effect of living virtuously.
The virtuous person does not engage in virtuous activity for the sake of pleasure. When acting virtuously, the virtuous person is not aiming at pleasure; he is aiming at being virtuous (generous, courageous, and just). He engages in virtuous activity __________________. Pleasure is merely a welcome consequent or a side-effect of living virtuously.
The virtuous person does not engage in virtuous activity for the sake of pleasure. When acting virtuously, the virtuous person is not aiming at pleasure; he is aiming at being virtuous (generous, courageous, and just). He engages in virtuous activity for its own sake. Pleasure is merely a welcome consequent or a side-effect of living virtuously.
The virtuous person does not engage in virtuous activity for the sake of pleasure. When acting virtuously, the virtuous person is not aiming at pleasure; he is aiming at being virtuous (generous, courageous, and just). He engages in virtuous activity for its own sake. Pleasure is _________________ or a side-effect of living virtuously.
The virtuous person does not engage in virtuous activity for the sake of pleasure. When acting virtuously, the virtuous person is not aiming at pleasure; he is aiming at being virtuous (generous, courageous, and just). He engages in virtuous activity for its own sake. Pleasure is merely a welcome consequent or a side-effect of living virtuously.
pleasure as an aim: pleasure is pursued as an aim when one_________________________________
pleasure as an aim: pleasure is pursued as an aim when one is engaged in an activity for
the sake of the pleasure it produces.
pleasure as a mere side-effect: pleasure is experienced as a mere side-effect when one is engaged __________________, and pleasure happens to come along for the ride.
pleasure as a mere side-effect: pleasure is experienced as a mere side-effect when one is engaged in an activity for its own sake, and pleasure happens to come along for the ride.
Aristotle argues that “feeling good’ is valuable, for the most part, as evidenced by the fact that everyone is motivated to pursue pleasure. But he also thinks Some pleasures are good, and other pleasures are bad. Bad pleasures ______________
Aristotle argues that “feeling good’ is valuable, for the most part, as evidenced by the fact that everyone is motivated to pursue pleasure. But he also thinks Some pleasures are good, andother pleasures are bad. Bad pleasures are not worth pursuing.
Bad pleasures are not worth pursuing.
P1. ______________________________________________
P2. Some activities are good, and some are bad.
C3. Therefore, Some pleasures are good, and some pleasures bad.
Bad pleasures are not worth pursuing.
P1. Pleasures derive their value from the activities they complete.
P2. Some activities are good, and some are bad.
C3. Therefore, Some pleasures are good, and some pleasures bad.
Bad pleasures are not worth pursuing.
P1. Pleasures derive their value from the activities they complete.
P2. ________________________________________
C3. Therefore, Some pleasures are good, and some pleasures bad.
Bad pleasures are not worth pursuing.
P1. Pleasures derive their value from the activities they complete.
P2. Some activities are good, and some are bad.
C3. Therefore, Some pleasures are good, and some pleasures bad.
Bad pleasures are not worth pursuing.
P1. Pleasures derive their value from the activities they complete.
P2. Some activities are good, and some are bad.
C3. Therefore, ___________________________________
Bad pleasures are not worth pursuing.
P1. Pleasures derive their value from the activities they complete.
P2. Some activities are good, and some are bad.
C3. Therefore, Some pleasures are good, and some pleasures bad.
Bad pleasures are not worth pursuing.
P1. _
P2. _
C3. _
Bad pleasures are not worth pursuing.
P1. Pleasures derive their value from the activities they complete.
P2. Some activities are good, and some are bad.
C3. Therefore, Some pleasures are good, and some pleasures bad.
Human beings experience pleasure in connection with many of different kinds of activities. According to Aristotle, _________________________________. There is much more to life than just pleasure.
Human beings experience pleasure in connection with many of different kinds of activities. According to Aristotle, good human beings take pleasure in good things; bad human beings take pleasure in bad things. There is much more to life than just pleasure.
