Ethical Theory and the Good Life

2021 ◽  
pp. 166-183
Author(s):  
Raphael Woolf
Philosophy ◽  
1973 ◽  
Vol 48 (183) ◽  
pp. 21-33 ◽  
Author(s):  
Kai Nielsen

Self-realizationist theories are among the classical attempts to develop a comprehensive normative ethical theory. Plato and Aristotle, in giving classical statements of such theories, argue that a man's distinctive happiness, a man's distinctive flourishing, will only be realized when he realizes himself, i.e. when he achieves to the fullest possible degree his distinctive function. And to achieve one's function is to develop to the full those capacities which are distinctive of the human animal. In doing this we are being most truly ourselves and in doing this we are doing what it is our own nature to do. Men who cultivate to the fullest that which men and only men have will be the happiest men and in so acting they will realize themselves most fully; they will achieve their maximum potential or their fullest distinctively human growth. To so realize oneself is the final end of all moral activity. It defines what is to constitute ‘the good life’ and what is to count as ‘a good man’.


1992 ◽  
Vol 9 (2) ◽  
pp. 133-148 ◽  
Author(s):  
Julia Annas

It is well-known that in recent years, alongside the familiar forms of modern ethical theory, such as consequentialism, deontology, and rights theory, there has been a resurgence of interest in what goes by the name of “virtue ethics” — forms of ethical theory which give a prominent status to the virtues, and to the idea that an agent has a “final end” which the virtues enable her to achieve. With this has come an increase of theoretical (as opposed to antiquarian) interest in ancient ethical theories, particularly Aristotle's, an interest which has made a marked difference in the way ethics is pursued in the Anglo-Saxon and European intellectual worlds.In this essay, I shall not be discussing modern virtue ethics, which is notably protean in form and difficult to pin down. I shall be focusing on ancient eudaimonistic ethical theories, for in their case we can achieve a clearer discussion of the problem I wish to discuss (a problem which arises also for modern versions of virtue ethics which hark back to the ancient theories in their form).


1998 ◽  
Vol 43 (10) ◽  
pp. 667-668
Author(s):  
Isaac Prilleltensky
Keyword(s):  

1999 ◽  
Author(s):  
Christie K. Napa ◽  
Laura A. King
Keyword(s):  

1990 ◽  
Vol 9 (2) ◽  
pp. 153-155
Author(s):  
Esmee Cromie Bellalta
Keyword(s):  

2020 ◽  
Vol 97 (2) ◽  
pp. 112-123
Author(s):  
John D. Fair

Uneasily situated between counterculture images projected by James Dean in Rebel Without a Cause (1955) and the dawning of the “Age of Aquarius” a decade later, there emerged a motion picture interlude of innocence on the beaches of Southern California. It was fostered by Gidget (1959) and then thirty “surf and sex” movies that focused on young, attractive bodies and beach escapades rather than serious social causes.The films, argues Kirse May, “created an ideal teenage existence, marked by consumption, leisure, and little else.” Stephen Tropiano explains how their popularity helped shape “the archetypal image of the American teenager” and, reinforced by the surfin' sounds of Jan and Dean, the Beach Boys, and other recording groups, “turned America's attention to the Southern California coastline,” where “those who never set foot on its sandy shores were led to believe that life on the West Coast was a twenty-four-hour beach party.” This study examines a notable film of this genre to determine how musclemen were exploited to exhibit this playful spirit and how their negative reception reinforced an existing disregard toward physical culture. Muscle Beach Party illustrates how physical culture served other agendas, namely the need to address American fears of juvenile delinquency and to revive sagging box-office receipts within the guise of the “good life” of California.


2020 ◽  
Vol 74 (4) ◽  
pp. 493-513
Author(s):  
Holmer Steinfath

Time is a neglected subject in recent, especially analytically minded reflections on the good life. The article highlights the fundamental role of time and temporality for an adequate understanding of the good life. Time functions both as an external factor with which we have to reckon in our practical deliberations and as an internal structure of living our lives. It is argued that striving for a good life also means striving for being in harmony with the time of one's life. The exploration of this idea allows to link analytical with phenomenological approaches to time and good life.


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