You Da Man? No, Eudaimonia.

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This week on Studious, we are going to be kicking it back to one of the eldest schools, Ancient Greek Philosophy, and in particular: Aristotle’s views on Virtues. Does this already feel like a snoozefest? Hey, if that’s what you need me for, so be it. Otherwise, buckle up, buttercup. Hopefully we’ll learn a thing or two about a thing or two to… day?

So, we’ve now spent a seemingly great deal of time on the podcast examining morality. We spent three interlocking episodes on Representations of Evil in literature. We just covered the hero’s journey, and we keep dancing around these similar notions: once western civilization entered the Post-Modern, we saw man as the center of the universe, and as relativity shifted, we also began to glean things through a relative lens, or better put, we understood that perception is relative. Previously in our Heroesepisode, we discussed the audience being our central protagonist, because the audience is the lens from which the tale is gleaned, ever convoluting its interpretation. We are always forgiving the sins of our champions, especially if the sin committed is in the service of the greater good. This view is pragmatic and utilitarian. Sometimes, we may even champion these sins in secret, because as we previously discussed, we have a deep reverence for the rule-breakers and the breaking of taboos, because this is where all innovation lies, and creativity is born. With all this newfound information being gleaned in the post-modern era, why should we care about the musings of some dusty, old ancient?

First, we gotta give props where props are due: Aristotle was the man. He was basically the Jung to Plato’s Freud, and the Yoda to Alexander the Great’s Luke. You might have encountered some brief Cliff Notes on Aristotle in your grapplings with Academia, which I think can be rather reductionist when it comes to one of humanity’s greatest thinkers.

Aristotle developed a comprehensive ethical theory known as virtue ethics. In his work "Nicomachean Ethics," he outlined his views on human flourishing, moral virtues, and the importance of character development. We’ll do our best here to parse out and summarize Aristotle’s views on virtue ethics in a palatable way.

First, we will discuss Eudaimonia. Aristotle believed that the ultimate goal of human life is eudaimonia, often translated as "flourishing" or "well-being." He defined eudaimonia as living a life of excellence and fulfilling one's potential. It is not merely a state of happiness but a comprehensive and fulfilling way of living that encompasses moral virtues, reason, and meaningful relationships.

Second, we will discuss Virtue. Aristotle regarded virtues as essential for achieving eudaimonia. Virtues are character traits that enable individuals to act and live in accordance with reason and moral principles. He distinguished between moral virtues and intellectual virtues. Moral virtues are acquired through habituation and practice, shaping a person's character over time. Examples of moral virtues include courage, temperance, generosity, and honesty.

Third, we’re gonna examine Aristotle’s Golden Mean. Aristotle proposed the concept of the "golden mean" as a guiding principle for virtuous behavior. According to this idea, moral virtues lie between two extremes, each representing an excess or deficiency. For example, courage is the mean between recklessness and cowardice. Finding the right balance in one's actions and emotions is crucial for exhibiting virtuous behavior.

Our penultimate feature of Nicomachean Ethics is what Aristotle considered, Character Development. Aristotle emphasized the importance of character development through education, practice, and moral upbringing. He believed that virtuous habits should be cultivated from an early age to shape an individual's character and promote virtuous actions. Education, role models, and social interactions play a significant role in the development of moral virtues.

And finally, we will discuss Aristotle’s importance placed on Friendship and Community. Aristotle viewed friendship as an integral part of the good life. He saw genuine friendships based on mutual respect, shared values, and goodwill as essential for personal growth and well-being. Aristotle also emphasized the importance of a harmonious and just community, as virtuous actions are not limited to individual conduct but contribute to the well-being of society as a whole.

Aristotle's virtue ethics focuses on the cultivation of moral virtues and the development of a virtuous character as a path to living a meaningful and fulfilling life. It places importance on personal flourishing, moral reasoning, and the cultivation of positive traits in the pursuit of eudaimonia.

Aristotle explained eudaemonia as the ultimate goal of human life and the highest form of well-being. In his ethical philosophy, eudaemonia is often translated as "flourishing," "happiness," or "human flourishing." It represents a comprehensive state of living a virtuous and fulfilling life in accordance with one's true potential. Here are some of the key aspects of Aristotle's explanation of eudaemonia:

Our first characteristics are Excellence and Fulfillment. According to Aristotle, eudaemonia is not simply a fleeting feeling of happiness or pleasure. Instead, it encompasses a more profound and enduring sense of fulfillment that arises from living a life of excellence and virtue. It involves actualizing one's potential and achieving the highest level of human functioning. I think if we would pair this concept with our modern understanding of biology, it’s like favoring the effects of serotonin over dopamine. Whereas dopamine can be tied to reward, motivation, and pleasure, it can be addictive and short lived. Conversely, serotonin is ethereal rather than visceral. The contentedness we feel from serotonin isn’t a body high, but one we experience in our mind.

Second, let’s examine virtuous activity in relation to Eudemonia. Aristotle emphasized that eudaemonia is not a passive state but an active pursuit. It is achieved through the cultivation and practice of moral virtues, which shape one's character and guide ethical behavior. Virtuous activity involves living in accordance with reason, engaging in virtuous actions, and expressing one's highest capabilities. Our modern research highlights that being of service (a virtuous action) is tied to the release of serotonin in the brain. Other social critters, like our chimp cousins perform acts for one another for social currency, but they too also have neurotransmitters that respond to serotonin. An interesting study showed that dominant males had elevated levels of serotonin. So, what gives? I thought serotonin was associated with this ethereal kumbaya energy. Well, it actually makes sense from a place of power dynamics. To be magnanimous and benevolent, one has to first be in a position of power, to have something that others need or want. Evolution would favor the feedback loop of serotonin. A benevolent leader would garner favor and loyalty.

The third aspect Aristotle found necessary for eudaemonia is Rationality and Reason. Aristotle believed that reason plays a crucial role in achieving eudaemonia. He argued that humans have the unique capacity for rational thought and that living a rational and reflective life is essential for attaining true well-being. Socrates once quipped that the unexamined life is not worth living. Clearly that rationale would have been passed down to Aristotle through Plato.

Rationality allows individuals to make informed decisions, exercise self-control, and understand the ethical principles that govern their actions. Moreso, it gives us the ability to plan. If we only are reacting to our circumstances, then we will never get ahead in life; outside forces will forever guide our trajectories. Simply put, we won’t ever be thriving, just merely surviving.

Aristotle emphasized the importance of personal growth and the cultivation of meaningful relationships in the pursuit of eudaemonia. He argued that developing one's intellectual and moral capacities, engaging in lifelong learning, and nurturing friendships based on virtue contribute to individual flourishing. No man is an island. The alliances we cultivate can elevate or hinder our pursuits in life.

While Aristotle acknowledged the role of external goods and circumstances (such as wealth, health, and social status) in supporting a good life, he regarded them as secondary to internal goods and personal virtues. External goods, in his view, are valuable only insofar as they enable individuals to live a virtuous and flourishing life.

Aristotle's understanding of eudaemonia encompasses a holistic view of human well-being, combining personal excellence, virtuous conduct, rationality, and personal growth with meaningful relationships. It goes beyond mere happiness or pleasure and emphasizes the importance of leading a life of purpose and virtue.

As we are perhaps more familiar with the concept of moral virtue since conceptually virtue seems intrinsically linked with morality, I’d like to further flush out what Aristotle meant by Intellectual virtues. He identified intellectual virtues as another category of virtues in his ethical framework. Unlike moral virtues that pertain to character and ethical behavior, intellectual virtues are related to the development of one's intellect and rational faculties. The primary intellectual virtues recognized by Aristotle are: Theoretical Wisdom, Understanding, Scientific knowledge, Practical Wisdom, and Artistic Skill.

Theoretical Wisdom is the highest intellectual virtue according to Aristotle. It involves the ability to contemplate and understand universal principles and truths. Theoretical wisdom allows individuals to grasp the fundamental principles of reality and engage in philosophical reflection.

Understanding is the capacity to comprehend and explain the relationships between different concepts and principles. It goes beyond mere factual knowledge and involves grasping the underlying causes, principles, and explanations that govern a particular field of study.

Scientific knowledge refers to knowledge gained through systematic investigation and logical reasoning. It involves the ability to establish and apply general principles based on a rigorous process of observation, hypothesis testing, and logical deduction.

Practical wisdom is the intellectual virtue concerned with making sound judgments and decisions in specific situations. It involves the ability to assess and evaluate the moral and practical aspects of a particular context, considering the nuances and contingencies involved, and determining the most appropriate course of action.

While not typically considered an intellectual virtue, Aristotle also recognized the importance of artistic skill or craftsmanship (techne). This virtue involves the ability to create and produce works of art or artifacts through technical knowledge, expertise, and craftsmanship.

Aristotle believed that the cultivation of intellectual virtues was crucial for the development of a well-rounded individual. Intellectual virtues enable individuals to engage in rational thinking, gain knowledge, understand the world, and make informed decisions. Together with moral virtues, they contribute to the pursuit of eudaimonia, the ultimate goal of human flourishing, according to Aristotle's ethical framework.

As we move on to discussing Aristotle’s “Golden Mean” for virtue, I just want to point out quickly that while it could be quickly summed as finding balance in one’s actions, it’s perhaps not so cut and dried.

When we think of virtue, we usually equate this notion immediately with virtuous traits. Courage is the virtuous trait we often are most concerned with, because facing fear is perhaps one of our greatest obstacles to overcome as humans, unless one has some damage to their amygdala which prevents them from experiencing fear. Fear might be one of our greatest motivators outside of love, which is why it remains such a powerful tool in guiding animal behavior, humans included.

We can all think of anecdotal examples of when someone would need to behave courageously, and perhaps we find the greater fear inducing moments more interesting. This is all relative, of course, because a physically intimidating situation would present greater fear for some, while taking a verbal position would pose a greater panic for others.

So, let’s imagine a situation where one would need to behave courageously. A couple of Rachel McAdams’ are picking on a helpless Lindsay Lohan in front of you, pointing out her awkward South African garb. What would Aristotle have us do in this situation? Do we confront the bully and put her in her place? Do we shame her and teach her how hurtful her actions are? Or do we just go the Heather’s route and off her when no one is looking and stage it as a teen suicide? So many choices in this Choose Your Own Adventure!

First, I should point out that Aristotle wasn’t very concerned with accumulating these virtues like they were Pokémon. While it is great to be virtuous and have patience, and diligence, and courage and the like, these concepts are subjective and rather abstract. Also, finding out what behavior to display and how to display it is different for every situation. This is where Aristotle’s Golden Mean comes into play.

So back to that nasty gurl, Rachel McAdams… how should we handle her in this situation? Well, Aristotle would have us find the golden mean, and in a situation regarding courage, we’d seek a path in-between excess and deficiency, the excess being recklessness, and the deficiency being cowardice. Now this will be relative to the individual in the situation. A larger individual might be able to stand up to a bully in a physical manner, but the action might still be considered reckless if that larger person has some priors if you catch my drift. Similarly, a mouthy person could artfully put McAdams in her place, but now has applied a target on their own back, risking the social suicide of recompense coming from those Mean Girls.

The Golden Mean is finding that balanced choice that is best for the individual. Now, those of you that are math nerds may be familiar with the concept of the mean, which often is represented as a mathematical middle or median between two opposing ends of a spectrum. This isn’t how the golden mean works in virtuous behavior. This is a sliding scale. Sometimes, the appropriate courageous choice might be closer to reckless than cowardice. Other times, the appropriate move might seem closer to cowardice. Aristotle wasn’t concerned with these concrete notions or fixed perspectives. He understood the complexities of experience and engagement, and further understood how people could be bogged down with trying to learn all the minutiae of human interaction. It’s similar to Christ’s Golden Rule (which philosophically follows Aristotle close to 400 years later): Christ saw people drowning under the weight of doctrine, so he simplified the concepts into a shorthand: Do unto others as you’d have done unto yourself.

And that is what Aristotle does with virtuous behavior and the Golden Mean. Aristotle doesn’t have the interest in prescribing law for every type of interaction, because he sees the utter futility in it. Instead, he knows that experiences are subjective, so there’s no prescribed formula for every given situation. He must entrust that his students use the proper logic to conduct their behavior and will exhibit critical thinking skills in the face of adversity.

Aristotle believed that virtuous behavior came through habituation, that through time and repeated practice, an individual would become more virtuous, the virtuous decisions coming easier through experience. This wisdom couldn’t be learned in a book, one would need to acquire these skills when confronted with the opportunity to learn. And for those newbs who had no idea how to conduct themselves, well they still had opportunity to learn from moral exemplars. These are people one could find in their own community to use as a template for virtuous behavior. These are our sages and gurus and wizards in our hero’s journey. Often time, just by doing a simple WWGD?, (What Would Gandalf Do?) we can put ourselves into the shoes of our gurus and envision what decision they’d make if put into a similar circumstance.

This brings us to our fourth feature of Nicomachean Virtue: Character Development. Aristotle claims that character develops over time as one acquires habits from parents and community, first through reward and punishment. One acquires a good character much as one may learn to play a musical instrument: initially, one may be under some pressure to practice, but eventually, one enjoys playing with skill and understanding. Aristotle claims that one is partly responsible for one’s character, but he thereby raises the question whether one freely chooses one’s character. A person of good character does choose freely and is able to frame complex situations accurately. The full development of character requires rational reflection.

According to Aristotle, character is formed through repeated actions and choices. Virtuous actions contribute to the development of virtuous habits, while vicious actions reinforce vicious habits. Through consistent practice and reflection, individuals can shape their character and become more virtuous over time.

Aristotle emphasizes the importance of moral education and the role of upbringing and environment in character development. He argues that a virtuous character is not solely the result of natural disposition but also depends on the cultivation of virtues through proper guidance and education. Surrounding oneself with virtuous role models, engaging in moral discussions, and participating in virtuous activities are all instrumental in fostering character development.

Moreover, Aristotle recognizes the influence of emotions and desires in shaping character. He discusses the importance of aligning one's desires with reason and cultivating emotional balance. Virtuous character involves self-control and the ability to regulate one's emotions and desires in accordance with rationality and moral principles. Most often, this self-regulation comes from what one chooses to ingest or the company they keep. If one has a problem with lust, it is perhaps best if they don’t surround themselves with images of objectified sexualization like pornography. Furthermore, for the drug addict, companionship and understanding might be found at meetings with other recovering addicts, however, if these individuals are weak in their own journeys, then perhaps the addict just found a new group of associates to use with.

For addicts, their greatest resource is their sponsor, which Aristotle would describe as this moral exemplar or role model. This we’ve discussed at great lengths here on Studious, because you know I love me some wizards. I’m also wildly fascinated with this period we all encounter in life where no one person can be that guru for us and instruct us in the ways of living. Eventually, all heroes must go it alone, with only their character to guide them. Perhaps we all eventually reach a point where we must look to many of our fellow men as exemplars, each with different strengths and skills to teach us. This is what Aristotle strives for with his teachings on virtue, for man to reach this Eudaimonia where he’s living his best life and is essentially becoming the best version of himself. With all the guidelines in place, and habitual practice of virtue, humans are best prepared to tackle life’s adversities.

Aristotle's concept of the golden mean, as mentioned earlier, also plays a crucial role in character development. Finding the mean between excess and deficiency helps individuals develop balanced and virtuous dispositions. By consistently choosing virtuous actions that strike the right balance, individuals reinforce virtuous habits and strengthen their character. It becomes this cycle of positive affirming behavior. If this sounds redundant, it’s only because we are on that hamster wheel of self-improvement.

Overall, Aristotle sees character development as a lifelong endeavor that requires self-awareness, practice, and moral reflection. By engaging in virtuous actions, aligning desires with reason, and cultivating emotional balance, individuals can shape their character and progress towards living a more virtuous and fulfilling life.

Last, we are going to examine the fifth element to Aristotle’s Nicomachean Virtues, what he called Filia, what we know today as friendship and community. Many moons ago, when I was in elementary school, we were taught this noble concept of citizenship. I don’t know if they’re still teaching citizenship in the K-12 curriculum anymore, but I’d wager by the number of TikToks featuring youngsters cold-cocking senior citizens, that perhaps it’s not being taught everywhere. The “Greatest Generation” those who fought in World War II and survived the Great Depression were probably the last joiner generation of individuals who belonged largely to clubs and other social establishments. This was my grandparents’ generation, and like most elders should be venerated for their challenges and experiences. However, don’t pat them on the back too hard, for one: they are old and frail, and two, these are also the people responsible for birthing the Baby Boomers. Before any of you get huffy, every generation has its own successes and pitfalls, so this jesting is surely in good fun, plus I eagerly await Gen Y and Z’s future successes, as they’ve shown little improvement thus far (which you could blame on those boomers, and their parents before them).

Anywhoodle, back to the joiners. These people and their clubs afforded them strong social ties and support. This is part of why we form societies. We like our other simian relatives do well in groups. Our numbers have afforded us our greatest successes. Our current magnitudes also have aided in propelling our advancements in science and technology forward. This is what happens when you can put many minds towards problem solving. Perhaps this too is why dictatorships and monarchies have fallen out of fashion. A Republic represents a group advantage in problem solving, if it isn’t bogged down by the mechanizations of bureaucracy or the taint of corruption.

Though our current situation presupposes ever greater links and ties through social networking, some would argue that we’ve traded quantity for quality. Are these influencers genuinely influencing, or is it just a regurgitation of the bread and circuses we’ve been handed? Perhaps we’ll save that more nuanced conversation for a later date. For now, let’s examine what Aristotle believed about friendship.

The Ancient Greeks had three clearly defined ideas about love: eros, which is thought of that erotic or sexual kind of love; philia which is that friendship or kinship we find with friends and family, or countrymen, and agape, which is more representative of this selfless, virtuous love that is reserved for God, strangers, or the less fortunate. Aristotle believed in three types of friendship: ones for pleasure, ones for utility, and others of virtue. As they may seem similar to the three types of love, there is perhaps greater distinction when examined more closely.

Friendships of Utility are formed based on mutual benefit or usefulness. They are primarily driven by self-interest, as individuals associate with each other for practical purposes such as business partnerships or shared resources. However, these friendships tend to be shallower and more temporary, as they dissolve when the utility is no longer present. These are those coworkers you seem to lose as friends once either of you move along to other gainful employment.

Friendships of pleasure are formed based on the enjoyment or pleasure that individuals derive from each other's company. They may involve shared hobbies, activities, or interests that bring pleasure to both parties. However, these friendships are also considered less stable, as they are often contingent on the availability of pleasurable experiences. These could also be those party friends you lose touch with once you settle down into a relationship or start to build a family. They could also be that group of guys who are the only ones in town that also enjoy Frisbee Golf like you do. Or if you are Bob Crane, this kind of friend is the one who likes to hold the camera while you are making those late-night home movies.

Aristotle argues that the highest and most valuable form of friendship is one based on virtue. Virtuous friendships are formed between individuals who recognize and appreciate each other's moral character and shared values. These friendships are rooted in mutual admiration, respect, and a desire for the other person's well-being. They are characterized by trust, loyalty, and a commitment to helping each other grow morally and intellectually. These are your ride-or-die friends, the ones you can count on through thick and thin. This bond is forged in steel and hard to break.

While there seems to be a qualitative upper hand with virtuous friendships, Aristotle saw the benefit in all three forms of friendship. For whom is to say that pleasurable or utilitarian friendships can’t evolve into something greater? In addition, Aristotle wasn’t a monk, reserving his views of behavior piously. He saw utility in all forms of friendship. Aristotle saw virtuous friendships as essential for personal growth, moral development, and eudaimonia. He believes that true friendship is characterized by selflessness and a genuine concern for the other person's happiness and well-being. In virtuous friendships, individuals not only enjoy each other's company but also strive to help each other become better and more virtuous individuals.

So, there’s this idea with the virtuous friendship that one is friends with another individual not for their own personal sake. The friendship has an intrinsic value. A pleasurable friendship derives its value based on what pleasure the friendship can offer the individual, a utilitarian friendship based on similar utility of benefit to the individual. This is how the virtuous friendship distinguishes itself from the other two, for while a virtuous friendship could be pleasurable and useful, it doesn’t exist purely for that sake. It’s greater than just the respect and mutual admiration. This is a bond that cannot become compromised, for its value is tied to the irrepressible character of the individuals.

For Aristotle, friendship is not merely a means to an end but an end in and of itself. It is an integral part of the good life and a source of support, encouragement, and companionship. Aristotle argues that having virtuous friends allows individuals to engage in meaningful moral discussions, provide constructive criticism, and share in the joys and sorrows of life.

As we age, we perhaps lose some of these friendships as we move on from school to college, from one job to another, from one town to another. Some of us have little time to maintain these friendships as our focus turns towards family and career. This is perhaps why those joiners had it all figured out a little better than we do. They kept us invested in our community even when we could only prioritize work and family. Sometimes, we need to prioritize our own well-being and foster these other human connections.

My dad, Big Stu and his wife Mary have recently moved into a 55+ community in southern Florida. It can best be described as “resort style living.” They picked up stakes and moved 2000 miles to be surrounded by strangers from all over America, each with different stories and different life experiences. What he has now been afforded is something that we all lack in adulthood, a rare experience to be surrounded by his peers. After college, the jig is up for most of us. We get jobs and are lucky if we can make some of these virtuous friendships along the way. Most of us are lucky if we can find friendships of pleasure or utility as we age.

And who knows if my dad will create any strong bonds in his new community, but I’d say his odds are greater than not. It might all just be a numbers game. More peers might equal a better chance of success.

Aristotle's views on friendship highlight the importance of virtuous friendships rooted in mutual admiration, shared values, and a genuine concern for the well-being of the other person. He considers such friendships to be an essential component of human flourishing and moral development. He didn’t bother to assign greater import to particular sets of values or virtues, as cultures most often will weight these for the individuals participating within them.

So, even though the values we assign to different virtues might be relative, the whole purpose of society is not just safety in numbers, but a participation in goals and ideals. If we are choosing to participate in a society, don’t we want ourselves and our fellow participants to be virtuous, forever endeavoring to become the best version of themselves? This isn’t crazy talk. It really should be every sane person’s goal for themselves and their community. Happiness we cannot guarantee, but purpose and self-fulfillment should be that for which we strive for. If we aren’t striving, we’ll never be thriving, and then, we’re just barely surviving. You can’t make your fellow man be better. However, you can inspire them by being the best you can be. And what is the limit or capacity on that? The levels are infinite. Your job is to continue to push the envelope. Always keep it moving. Improvement’s capacity is limitless.

But also, try and have some fun along the way. Don’t take yourself too seriously. Just as failure can be our greatest teacher, it can also be our greatest source for humor. Take all your problems and write them down some time. Really put some effort into flushing them out. It may not read funny to you, but I guarantee it will be hilarious to someone else. Mind you, they aren’t laughing at you, they are relating to your struggle. It’s simple schadenfreude. 

We are quickly approaching the end of our time here on Studious, so I’d like to put a pin in our talk of Aristotelian Virtues and encourage you all to endeavor towards improvement. And if you can’t find virtuous friendships, to become that virtuous person that others would hope to friend up one day.

Thanks again for tuning back into Studious. We’ve taken a break in the podcast for other pursuits but will hopefully get back on track for new episodes weekly. I’ll see you next week.

If you get a chance at the end of the episode, please comment, like, subscribe, follow, sign a blood oath, or sacrifice your first born. Any sign of fealty is much appreciated. Thanks again for listening to Studious.