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Virtue is both necessary and sufficient for eudaimonia. — Carmelics

Home/Virtue Ethics

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Virtue is both necessary and sufficient for eudaimonia.

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2 reasons against

Reasons For

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Reason for

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1.Eudaimonia requires virtue.
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2.Virtue alone, without external goods, is enough to secure eudaimonia.
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Reason against 1 of 2

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1.Aristotle himself argues in NE I.8 that eudaimonia requires a sufficient supply of external goods such as health, friends, and moderate wealth.
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2.A virtuous person subjected to the misfortunes of Priam—loss of children, city, and dignity—cannot sustain the activity of eudaimonia.
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3.Therefore, virtue is necessary but not sufficient for eudaimonia, since fortune remains an ineliminable condition.
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Reason against 2 of 2

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1.The Stoic identification of virtue with eudaimonia collapses the distinction between living well and faring well, which are conceptually separable.
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2.Epictetus and Marcus Aurelius notwithstanding, a person of perfect virtue who is tortured on the rack does not straightforwardly flourish in any robust sense recognizable to ordinary moral psychology.
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Virtue is necessary for eudaimonia.

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A virtuous person subjected to the misfortunes of Priam—loss of children, city, ...Aristotle himself argues in NE I.8 that eudaimonia requires a sufficient supply ...Epictetus and Marcus Aurelius notwithstanding, a person of perfect virtue who is...Eudaimonia requires virtue.

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The Stoic identification of virtue with eudaimonia collapses the distinction bet...Therefore, virtue is necessary but not sufficient for eudaimonia, since fortune ...Virtue alone, without external goods, is enough to secure eudaimonia.Virtue is necessary for eudaimonia.

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Virtue is necessary for eudaimonia.98%Virtue alone is not sufficient for eudaimonia; external goods are also...88%Virtue alone, without external goods, is enough to secure eudaimonia.83%External goods, which are a matter of luck, are required for eudaimoni...79%

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But although all standard versions of virtue ethics insist on that conceptual link between virtue and eudaimonia, further links are matters of dispute and generate different versions. For Aristotle, virtue is necessary but not sufficient—what is also needed are external goods which are a matter of luck. For Plato and the Stoics, virtue is both necessary and sufficient for eudaimonia (Annas 1993).

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claim

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3 (1 for, 2 against)

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