Aristippus : The Philosophy Of Socrates

In Virtue Ethics, the author Richard Taylor goes into detail when explaining the basis of happiness involving pleasures. Taylor felt that most people were not interested in finding out what happiness truly is because they already possess an idea of what it entails. People appear unwilling to examine their own misconception of happiness, so they often look to pleasures as a form of happiness. Happiness and pleasures may seem similar because people often relate them, but they are ultimately different. Happiness is complicated because of all that it takes to reach its end.

FUTTER, DYLAN. “Socrates Human Wisdom.” Dialogue: Canadian Philosophical Review 52.1 (2013): 61-79. Humanities International Complete. Print.

The great philosophers of ancient Greece concerned much of their time with what is the best path of life and how to achieve it. Many people question what true happiness is and how it can be achieved. In Plato’s Gorgias, Socrates talks and muses about what happiness is, why people seek happiness, how it is achieved and what the best way to achieve it is. In one part, Socrates tries to explain to Callicles why not all pleasure is happiness and that one must use restraint and temperance to control ones desires and help them achieve happiness (Gorgias, 488). Callicles argues with Socrates, stating that happiness can only be truly achieved when one allows their goals to flourish without any boundaries or anything to stop them (Gorgias, 489).

Through several dialogues Plato gives readers accounts of Socrates’ interactions with other Athenians. While some may think of him as a teacher of sorts, Socrates is adamant in rejecting any such claim (Plato, Apology 33a-b). He insists that he is not a teacher because he is not transferring any knowledge from himself to others, but rather assisting those he interacts with in reaching the truth. This assistance is the reason Socrates walks around Athens, engaging in conversation with anyone that he can convince to converse with him. An assertion he makes at his trial in Plato’s Apology is at the center of what drives Socrates in his abnormal ways, “the unexamined life is not worth living for a human being” (38a). Socrates, through aporia, looks to lead an examined life to perfect his soul and live as the best person he can be. This paper looks to examine the ‘unexamined life’ and the implications rooted in living a life like Socrates’.

However, although this provides us with a way of categorising pleasure, it does not bring us any closer to a theory of happiness, as there is no suggestion that it too has three different forms. From this I conclude that Plato considers the notion of pleasure to be insufficient as an explanation of happiness, and that these instead represent two different, but interrelated, concepts.

Eventually, there was a change in how Phil acted, and he began to follow Aristotle's recipe for happiness. In the Aristotelian viewpoint, pleasure is not the meaning of life because it does not fulfill the two requirements for a chief good. Aristotle writes, “Since there are evidently more than one end, and we choose some of these for the sake of something else, clearly not all ends are final ends; but the chief good is evidently something final.“ (Nicomachean Ethics, I, 7) Therefore, the chief

The problem with Socrates concerns the problem with the role of value and reason. Nietzsche believes that the bulk of philosophers claim that life is a corrupt grievance for mankind. Nietzsche reasoned that these life deniers were decadents of Hellenism, as a symptom of some underlying melancholy. For someone to paint life in such a negative light they must have suffered a great deal through the course of their own life. Furthermore, these no-sayers agreed in various physiological ways and thus adopted the same pessimistic attitudes towards life. Socrates was ugly, alike decadent criminals and by ways of these similarities was decadent as well. Nietzsche also claims ugliness as a physiological symptom of life in its decline supported by studies in phenology.

In evaluating the philosopher’s goal of determining how to live a good life, Epicurean philosophers argue that pleasure is the greatest good and pain is the greatest bad. Foremost, for the purpose of this analysis, I must define the pleasure and pain described. Pleasure is seen as the state of being pleased or gratified. This term is defined more specifically by the subject to which the pleasure applies, depending on what he likes. Pain is the opposite of pleasure, which is a type of emotional or physical un-pleasure that results in something that the person dislikes. “Everything in which we rejoice is pleasure, just as everything that distresses us is pain,” (Cicero 1). Through this hedonistic assessment of pleasure and pain, epicurean philosophers come to the conclusion that, “the greatest pleasure [is that] which is perceived once all pain has been removed,” (Epicurus 1).

Joel Kupperman in Six Myths about the Good Life: Thinking About What Has Value evaluates that humans as a whole want more comfort and pleasure in life as he it “may represent a tendency that is wired into normal human nature” (Kupperman 1). Through the explanation of pleasure as well as its arguable counterpart, suffering and the discussion of their values in addition to the counterargument of hedonic treadmill, Kupperman’s views about the role of pleasure in living a good life can be strongly supported and evaluated.

In doing some background research into why this would be, I discovered that Aristophanes' religious undertones could stem from the fact that Athenians were trying to harmonize science and religion. When new scientific theories were starting to surface and be questioned, many people couldn't even consider them without sounding as if they were committing treason against the state. Aristophanes turns to religion in order to remind his audience that both religion and science have to be equally open to questions, critique, and even in Aristophanes' case, satire. This suggestion, that certain things need to be equally suceptable to to critique and questions can also be seen through the way that Aristophanes suggests there is both a problem with the accepted model of a "well-rounded" education, and the newer model brought about by such philopophers as the Sophists. Aristophanes saw the danger in not questioning an accepted theory or belief.

In part one of our book, “The Good Life,” we studied five different philosopher’s viewpoints on what is needed in order for a person to have a good, fulfilling life. They all included the concepts of pleasure and happiness to some extent in their theories, but they all approached the ideas in different ways. The two hedonists we studied, Epicurus and John Stuart Mill, place heavy emphasis on the importance of pleasure. They both believe that pleasure is a necessity in the ideal life. Jean Kazez agreed with their viewpoints in her theory and said that happiness was a necessity for a good life. Epicurus and Mill also argue that there is nothing else that we ultimately desire beyond pleasure and that it is an intrinsic good.

Socrates spent his time questioning people about things like virtue, justice, piety and truth. The people Socrates questioned are the people that condemned him to death. Socrates was sentenced to death because people did not like him and they wanted to shut him up for good. There was not any real evidence against Socrates to prove the accusations against him. Socrates was condemned for three major reasons: he told important people exactly what he thought of them, he questioned ideas that had long been the norm, the youth copied his style of questioning for fun, making Athenians think Socrates was teaching the youth to be rebellious. But these reasons were not the charges against him, he was charged with being an atheist and

Ignorance: the condition of being uninformed or uneducated; this basic definition is crucial to understanding one of the most controversial figures in ancient Athenian society: the philosopher Socrates. The man’s entire life was devoted to proving the fact that no one actually knew what they thought they did; that everyone lived in ignorance. This viewpoint earned Socrates many enemies, so many that even a renowned playwright, Aristophanes, decided to exploit the situation. He wrote his critiquing play of Socrates called The Clouds; a scathing criticism that the philosopher would partially attribute to his future indictment on charges of impiety and corrupting the

In fact, however, the pleasures differ quite a lot, in human beings at any rate. For some things delight some people, and cause pain to others; and while some find them painful and hateful, others find them pleasant and lovable…But in all such cases it seems that what is really so is what appears so to the excellent person. If this is right, as it seems to be, and virtue, i.e., the good person insofar as he is good, is the measure of each thing, then what appear pleasures to him will also really be pleasures…and if what he finds objectionable appears pleasant to someone, that is not at all surprising: for human beings suffer many sorts of corruption and damage. It is not pleasant, however, except to those people in these conditions.

Having stated, all the views of other philosophers, Aristotle tries to attack against those who say that pleasure is wholly negative. In his opinion, there are many types of pleasures and some come from doing good deeds while others come from base sources, e.g. the pleasure of helping a handicapped person wouldn’t be considered bad. According to Aristotle, humans are above the animals and plants because humans have the power to reason, therefore they can live actively in accordance with the virtues. One cannot get the pleasure of the just man without being just (1173b, 29-31). Again, they are depended upon the situation and the agent, e.g. a person with a sick mind would find disgraceful pleasures pleasant and a normal person would find them unpleasant. What is good for one person and bad for another. One might enjoy drinking too much liquor and the diabetic person eating sugary things. These are just temporary pleasures, but have a negative effect on the body. There are many things we should do, even if they don’t bring any pleasure, e.g. seeing and remembering. Therefore pleasure is not good nor it’s