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Elements of a moral compass
The place of virtue in happiness
The place of virtue in happiness
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Recommended: Elements of a moral compass
We as humans have an inborn sense of moral direction much like animals do. But it is this moral instinct that creates a symbiotic environment. From this one could construct additional rules that simply facilitate the world or are simply observations of the world without such rules being expressed. Or rather we have an inherent desire to live and thrive among one another but ethics as we know it are constructs of society when it was developed.
Human morality could have clearly grown out of primate sociality. Though being morally aware may be a uniquely human trait, many species such as primates, dogs and ants, all known for living in a group, have been known to exhibit pre-moral sentiments. Concepts such as attachment, bonding, empathy, and
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Many scholars, once the Enuma Elish was discovered, began to perceive Genesis as simply “another creation story.” Study of the Enuma Elish finds many similarities throughout both itself and the Bible. The Enuma Elish begins “when on high” whereas Genesis begins “in the beginning,” both show strong connection by the bestowing of names to show importance, both have a darkness and emptiness perceived as a chaos before both stories, water is divided into upper and lower bodies, The Enuma Elish is written on seven tablets and Genesis takes place over seven days, and finally both works detail how man is created on the sixth installment. While the similarities are numerous it must be taken into account that God from Genesis is the sole higher power and comes with terms of peace and composure whereas, the Enuma Elish is based upon many Gods and maintain the world with war and violence. When considering how early man may have conveyed early Christianity it seems as a simpler and more enjoyable way to live life. From looking at these similarities one can conclude how the Bible, with a more approachable method to living well, became the more popular of the two resulting in its long stance as one of the world’s most popular systems for living ethically. (King; …show more content…
Plants and animals can flourish but only rational beings, humans, can experience. Happiness in the contemporary sense is usually determined subjectively but, it is for the individual not the outside force to determine if one is happy. It is to mean if someone’s life as a whole has been a happy one. It is far too easy to mistake if one is in a state of eudemonia, not because one is disillusioned, but because one may interpret it to involve largely of physical pleasure or luxury. Understanding this mistaken conception shows to us how eudemonia is a moralized happiness akin to ‘true’ happiness the kind worth having.
In contrast to Aristotle, Roko Belic’s documentary “Happy” provides a fresh perspective that takes place far more recently. The film sets out to similar goals of Aristotle in defining the nature of happiness and exploring what makes different people happy in general. Unlike Aristotle, however, the film’s main argument refers to makes people happier. In this case, the film argues that merely “doing what you love” is what leads to happiness (Belic). The argument itself appears oddly self-serving, considering that message is what underlines the foundation of happiness, yet there is a subliminal message that a simpler lifestyle is what leads to what the film is trying to convince you of. The message itself is obviously addressed to Americans, considering
Like the Greek Theogony, the creation of the world in the Enuma elish begins with the universe in a formless state, from which emerge two primary gods, male and female:
In The Twilight Zone’s “Number 12 Looks Just Like You” and Aldous Huxley's “Brave New World” it is apparent that happiness comes from stability and the ability to get what one wants with little effort, however, the price for this happiness is a loss of individuality and strong emotions, making ignorance truly bliss.
is guaranteed to fail in the quest for Eudaimonia. The political lifestyle in one in which happiness is
Where Genesis I describes a more ordered creation - the manifestation of a more primitive cultural influence than was responsible for the multi-layered creation in Genesis II - the second creation story focuses less on an etiological justification for the physical world and examines the ramifications of humankind's existence and relationship with God. Instead of Genesis I's simple and repetitive refrains of "and God saw that it was good" (Gen 1:12, 18, 21, 25), Genesis II features a more stylistically advanced look at "the day that the LORD God made the earth and the heavens" (Gen 2:4). While both stories represent different versions of the same Biblical event, Genesis II is significantly more complex than its predecessor and serves both to quantify the relationship between God and his creations and lay the foundation for the evolving story of humankind as well.
Simply defined, happiness is the state of being happy. But, what exactly does it mean to “be happy?” Repeatedly, many philosophers and ideologists have proposed ideas about what happiness means and how one attains happiness. In this paper, I will argue that Aristotle’s conception of happiness is driven more in the eye of ethics than John Stuart Mill. First, looking at Mill’s unprincipled version of happiness, I will criticize the imperfections of his definition in relation to ethics. Next, I plan to identify Aristotle’s core values for happiness. According to Aristotle, happiness comes from virtue, whereas Mill believes happiness comes from pleasure and the absence of pain. Ethics are the moral principles that govern a person’s behavior which are driven by virtues - good traits of character. Thus, Aristotle focuses on three things, which I will outline in order to answer the question, “what does it mean to live a good life?” The first of which is the number one good in life is happiness. Secondly, there is a difference between moral virtues and intellectual virtues and lastly, leading a good life is a state of character. Personally and widely accepted, happiness is believed to be a true defining factor on leading a well intentioned, rational, and satisfactory life. However, it is important to note the ways in which one achieves their happiness, through the people and experiences to reach that state of being. In consequence, Aristotle’s focus on happiness presents a more arguable notion of “good character” and “rational.”
The Enuma Elish mirrors the subordinate disordered lives of the Babylonians that created it. Genesis mirrors the newfound freedom and idealism of the Jewish people who created it after years of oppression. These two writings contrast the differences between the ancient Babylonians and the ancient Hebrews. Creation stories give great insight into the lives of the people who created them.
In this paper I will discuss three similarities and four differences between Enuma Elish-The Epic of Creation (King,1902) and Genesis 1:1-3:24 as described by Michael Fishbane (Fishbane, 1979). These writings are selected to describe the story of creation of the earth and the inhabitants of the earth. However, each author has a very different view and way of explaining what they have interpreted the sacred texts to mean.
Happiness: an idea so abstract and intangible that it requires one usually a lifetime to discover. Many quantify happiness to their monetary wealth, their materialistic empire, or time spent in relationships. However, others qualify happiness as a humble campaign to escape the squalor and dilapidation of oppressive societies, to educate oneself on the anatomy of the human soul, and to locate oneself in a world where being happy dissolves from a number to spiritual existence. Correspondingly, Bradbury’s Fahrenheit 451 and Krakauer’s Into the Wild illuminate the struggles of contentment through protagonists which venture against norms in their dystopian or dissatisfying societies to find the virtuous refuge of happiness. Manifestly, societal
The next piece subject to assessment is Carlin Flora’s “The Pursuit of Happiness”. Her article’s thesis is reminiscent of Roko Belic’s in “Happy” where she proclaims that “if you aren’t living to your values, you won’t be happy, no matter how much you are achieving” (Flora 1). The key difference between Flora’s thesis and Belic’s, however, is that she provide her interpretation of “living to your values” as a direct message, which conveys her argument far more effectively. She also builds her piece on the basis that Americans are trying too hard to be happy, and as a result a sadness is flowing through. Flora’s other resemblance to Belic’s “Happy” is her target audience of Americans, and likewise her rhetorical strategies and evidence depict
Throughout history many civilizations and cultures have had their own ways of explaining the world and its creation. Each of these civilizations has created unique descriptions and accounts of such events. However, when comparing them to each other, are they really different? Look at the ancient Greco - Roman creation myths as told by Hesiod in his Theogony and Works and Days and Ovid’s Metamorphoses, when compared to the creation myths as seen in the Old Testament’s book of Genesis they may not be as different as one would think. Taking a more in-depth look at both Genesis and Hesiod’s and Ovid’s work more closely, the reader can see that on multiple occasions the myths have almost identical similarities which reflect their views in society. The similarities in particular are the myths of the creation of man, women with their subsequent role of evil in ancient times, and the great floods. These similarities prove that even though these two scriptures were centuries apart, the concepts presented in each myth were almost identical to one another.
...rect influence on Greek creation mythology. But the truth is that the tables date back to 1100 BC, which means the Babylonian creation myth is much older then Greek mythology’s Theogony by Hesiod. The Enuma Elish might even contain stories that much other then itself, some scholars argue. In conclusion it is obvious that there are many parallels between the Enuma Elish and the Theogony. No matter the creation myth there will most always be unexplainable similarities that cannot be explained. Comparing and contracting different creation myths is a very good way to help explain different cultures and their differences and similarities. It also opens the door to more questions that seek answers only found by looking in the past and how can any culture hope to have a rich and valuable future without being aware of it’s past; this is why creations myths are so valuable.
Socrates, Plato, and Aristotle believed that happiness requires virtue; hence a person who wanted to be happy needed “virtuous amounts of character.” Socrates identifies happiness with pleasure and exp...
The study of ethics has for many years divided the philosophy community into competing schools of thought. Two of these schools, Stoicism and Epicureanism, have wrestled with the specific question “How can I be happy?” While the answer may appear obvious at first, the two schools have developed competing theories of happiness that prove it is not such an easy question to answer. The Stoics argue that the way to a happy life is through pursuing virtue. In comparison, the Epicureans argue that a happy life is one free of pain. To clarify, neither school is declaring specific actions right or wrong; rather each is prescribing their own way of life in which happiness can be obtained (Sharples 82). In this paper, I will argue that the Stoic School succeeds because it accounts for the human desire to purse certain virtues without regard to pleasure or pain which is essential to happiness.
Throughout history, philosophers and scientists of various kinds have been trying to define happiness, identify its causes and the obstacles to reaching it. According to Jon Gertner, psychologist Gilbert and economist Loewenstein have succeeded in pointing out several reasons why people are unhappy (pp: 444-6). It is important to note that according to Gilbert, it is not that people cannot g...