Happiness In Albert Camus The Myth Of Sisyphus

Aristotle’s virtue ethics assume that moral virtue is necessary for flourishing, It logically follows, then, that those exhibiting the ordinary vices of domination, despite appearances to the contrary, are far from ever attaining a truly good life. Aristotle’s ethics are too narrow in scope, because any code of ethics should be universally applicable and equal because reinforcing privilege and oppressive structures negatively affect everyone's chances--including the perpetrator’s-- at developing the virtues described in Nicomachean Ethics and therefore negatively affect everyone's chances at leading the best life possible.

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.

     When talking about happiness and goodness, there must be an important quality present. According to Aristotle, people need to practice balance and moderation in their every day lives. Achieving this middle ground, or mean, translates into being virtuous in Aristotle’s mind. If virtue is present, so is its opposite vise. For every virtue, there are two vices. One vice is excessive while the other is deficiency. Courage works as a great example because it is virtuous. The excessive vise is recklessness and the

In his Nicomachean Ethics, Aristotle explores virtues as necessary conditions for being happy. A virtuous person is a person with a disposition toward virtuous actions and who derives pleasure from behaving virtuously. Aristotle distinguishes between two types of human virtue: virtues of thought and virtues of character. Virtues of thought are acquired through learning and include virtues like wisdom and prudence; virtues of character include bravery and charity, which are acquired by habituation and require external goods to develop. As a consequence, not all people can acquire virtues of character because not all people have the external goods and resources required to develop that disposition.

We are a pleasure driven society always waiting to be amused. Self indulgence is a very natural aspect of human life. Does pleasure affect our lives? Will it make us happy at the end? Well, Aristotle will let us know what it means to be happy and have a good life in the Nicomachean Ethics. In the process, he reveals his own account of pleasure as well as other philosophers opposing views on the subject. The author highlights the key them by telling us that pleasure is not the chief good. However, it is an end in itself, which makes it good. In addition, pleasure is also not a process because it doesn’t involve any movement from incompleteness to completeness. According to Aristotle, happiness is

“For we may be said to desire all things as means to something else except indeed happiness, as happiness is the end or perfect state” (page 230, Mayfield). As Aristotle said that our ultimate goal is happiness but in order to reach happiness you have to succeed. “Relaxation then is not an end. We enjoy it as a means to activity; but it seems that the happy life is a life of virtue, and such a life is serious, it is not one of mere amusement. We speak of serious things too as better than things which are ridiculous and amusing, and of the activity of

Therefore, happiness is the highest act of virtue because it is the only end in every action we preform. A person that preforms an action for the sake of being happy requires many steps to eventually reach the stage of happiness. When there are steps involved to reach happiness, then the action is preformed for the sake of something else and not in itself. Such as a person who wants to eat healthier because their end motive is to be happy. Therefore, the action is not preformed for the sake of just to eat healthy but to reach happiness. However, to become virtuous, a person will preform actions that make them virtuous with a firm and unchangeable character. It is a skill that is made through a habit, Aristotle states, “legislators make the citizens good by preforming habits in them”(NE, P.23), such as preforming acts of bravery. But, a brave person needs to find a balance because being too brave will lead to excess

To Aristotle, ethics is not an exact science, it’s ruled by broad generalizations that work most of the time and are found with those of experience, the men of practical wisdom (Nicomachean Ethics, 1094b15-1095a10). We don’t need a focused study in the sciences to understand the good, all one needs is a proper understanding of how the external aspects of life: friendship, pleasure, honor, and wealth operate in concert. No aspects of friendship, pleasure, honor, and wealth ought to be practiced too much (excess) or too little (deficient); moral virtue is action performed between two extremes (Nic. Ethics, 1106b5-25). And it is by consultation that one may find the middle ground between excess and deficiency, The Golden Mean (Nic. Ethics, 1097b5-20; Nic. Ethics, 1104a10-25).

“Happiness is in the enjoyment of man’s chief good. Two conditions of the chief good: 1st, Nothing is better than it; 2nd, it cannot be lost against the will” (Augustine 264-267). As human

"Virtue is something lofty, elevated and regal, invincible and indefatigable; Pleasure is something lowly and

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.

Camus wants us to be able to live with the idea of a meaningless life and find happiness. We are all like Sisyphus, who was condemned to roll a stone up a mountain every day only to watch it roll back down. We are all doing the same thing every day, only to repeat those actions forever. But Camus wants us to imagine Sisyphus as happy instead of miserable. He tells us that is Sisyphus can accept his existence as meaningless, and remain aware of that fact, he can find happiness in his life. By accepting his fate as meaningless but not opting out of it, he is his own master. He has beaten his stone, and we can all master ours

First, Aristotle believes that humans should only focus on one goal and is to live a happy life by being virtuous. Therefore, we must acquire the highest good by choosing good acts over bad acts. The Highest good of human action is based on the activity of the soul by using virtue. Therefore, Aristotle believes that we need to focus on virtue because he is concerned with a persons’ character. For example, by not being virtuous can affect a person character because they are not showing moral standards. For example, temperance can effect on how we react to a situation .Also, temperance can affect us neatly because we are responding to the

What makes life meaningless? Taylor states that there are two characteristics of Sisyphus’s life that make life pointless. The main trademark is the purposelessness of his life. Taylor stresses the way that there is no good reason for the labor that Sisyphus is compelled to do because of the gods. I concur with Taylor that the purposelessness in performing this action demonstrates that his life is good for nothing. Perhaps, as specified in class, if his punishment brought about something advantageous. For instance, when Sisyphus rolled the rocks up the hill, rather than falling back down, they shaped into a beautiful architecture, which would give his life meaning. In the book, Taylor stated, “Activity... even long, drawn out and repetitive activity, has a meaning if it has some significant culmination… activity,” showing that possibly if the rocks did form a figure it could give meaning to Sisyphus’s life. The second characteristic that makes Sisyphus’s life meaningless is the idea of endless repetition of his punishment given by the gods. Taylor claimed that if the act of repetition would have led to an achievement or goal his life may not have been meaningless, yet Sisyphus’s labor did not lead to anything besides pointless repetition.

Virtue ethics is a concept that is used in the process of moral decision making. It is dependent on the individuals themselves rather than on society, culture and religion. Aristotle was one of the main philosophers involved in virtue ethics. He was an advocate for virtue. Virtue ethics are associated with the type of person that one should become. It is solely concerned with human nature and morals. This essay will explore Aristotle’s conception of virtue. I will discuss Aristotle’s belief that virtue ethics are vital in achieving the ultimate goal of happiness. I will further consider and examine his theory of the Doctrine of the Mean. Finally, I will explore how Aristotle distinguishes between the two kinds of virtues and this will result