The Best Within Us assembles a panel of distinguished scholars whose work has been central to understanding positive aspects of psychological functioning. Together, the chapters explore the many ways in which the philosophic concept of eudaimonia is being employed in psychology. Eudaimonia is defined in this volume as: Flourishing Realisation of potentials reflecting the true self Happiness that comes from the pursuit of virtue/excellence Although philosophy continues to pit hedonism and eudaimonism against one another, theoretical and empirical work in psychology leads to the conclusion that eudaimonic functioning is the most reliable basis for life satisfaction. The source of happiness plays the greatest role in the outcomes obtained. Chapters in this volume also reveal that eudaimonic functioning not only yields quality of life benefits to the individual, it also benefits others in the person's life and extended community. Individuals whose behaviours reflect eudaimonic functioning have demonstrably closer, more caring, and more intimate personal relationships, and engage more extensively in a wide range of prosocial activities. This book is for personality and social psychologists with a teaching and research interest in positive psychology, well-being, happiness, self-acceptance and self-esteem, identity, meaning in life, self-determination and autonomy, and motivation. Psychologists examining the intersections of psychology with philosophy will find much of interest here. This book is also for philosophers, sociologists, and political scientists, and graduate students seeking research ideas pertaining to quality of life.

This book offers an original account of an ancient, alternative form of ‘negative’ reason which stands in antithesis to its modern instrumental form which has dominated thinking about the pursuit of human development since the Enlightenment. It advances arguments for the recovery of such reason as a spiritual and therapeutic way of life and demonstrates that it is impossible to fully appreciate the Christian apophatic tradition without investigating the intricacies of its philosophical heritage. The aim of this discussion is the retrieval and rediscovery of invaluable insights from ancient philosophy in the universal pursuit of happiness. The book’s re-appropriation of the ‘negative’ philosophical and theological articulation of the pursuit of eudaimonia offers to redirect those living in the twenty-first century towards the significance of the Christian apophatic ascent and in so doing to assist them in uncapping the wellsprings of human passion, desire and happiness.

Eudaimonia: Perspectives for Music Learning asserts the fertile applications of eudaimonia—an Aristotelian concept of human flourishing intended to explain the nature of a life well lived—for work in music learning and teaching in the 21st century. Drawing insights from within and beyond the field of music education, contributors reflect on what the "good life" means in music, highlighting issues at the core of the human experience and the heart of schooling and other educational settings. This pursuit of personal fulfillment through active engagement is considered in relation to music education as well as broader social, political, spiritual, psychological, and environmental contexts. Especially pertinent in today’s complicated and contradictory world, Eudaimonia: Perspectives for Music Learning is a concise compendium on this oft-overlooked concept, providing musicians with an understanding of an ethically-guided and socially-meaningful music-learning paradigm.

The Eudemian Ethics and the De Virtutibus et Vitiis have not received much attention from scholars. Mr. Ross’s suggestions have been of the greatest use to me; Fritzsche’s commentary I have sometimes referred to with advantage, and also to some notes printed by Prof. Henry Jackson and kindly sent me by him some years ago. Prof. Jackson is also the author of an article in the Journal of Philology, xxxii, which has shed a flood of light on the corrupt passage, Bk. VII, chs. 13, 14. Of course the principal help to the understanding of the two treatises is the Nicomachean Ethics, their resemblances to and differences from which work are of great interest. Aeterna Press

"This is the first full-length commentary on Plotinus' Ennead I.4 (46), a work written at a late stage in Plotinus' life when he was suffering from an illness that was shortly to prove fatal. The main concern of Ennead I.4 (46) is the good man and his pursuit of the good life. The treatise is therefore central to our understanding of Plotinus' ethical theory, and Kieran McGroarty's commentary seeks to explicate and elucidate it from a philosophical standpoint. The author's own English translation is printed on pages facing the Greek text (the editio minor of P. Henry and H. R. Schwyzer). Each chapter of the commentary begins with a short summary of the content followed by detailed discussion of paragraphs, lines, and, where necessary, individual words. McGroarty explains the structure of Plotinus' argument and identifies the sources he uses and critiques. The commentary confirms what Porphyry notes in his Life of Plotinus, that the Enneads are indeed full of hidden Stoic and Peripatetic doctrines. Appendices contain discussions of Plotinus' view on suicide, and his use of St. Ambrose's sermon On Jacob and the Good Life."--BOOK JACKET.

A philosophical commentary on a section of the Enneads written by the last great Neoplatonist thinker, Plotinus. The treatise is entitled 'Concerning Well-Being' and was written at a late stage in Plotinus' life when he was suffering from an illness that was shortly to kill him. Its main concern is with the good man and how he should pursue the good life. The treatise is therefore central to our understanding of Plotinus' ethical theory, and the commentary seeks to explicate and elucidate that theory. Plotinus' views on how one should live in order to fulfil oneself as a human being are as relevant now as they were in the third century AD. All Greek and Latin is translated, while short summaries introducing the content of each chapter help to make Plotinus' argument clear even to the non-specialist.

The quest for happiness, human flourishing, and well-being is one of the most universal, primeval desires of humankind. It is a natural desire to care for one's personal interest, to seek some measure of flourishing. In two of his great works, Thomas Aquinas argues that perfect happiness is not possible in this life. Humankind's quest for happiness is found in the contemplation of the truth which begins in this life but will be consummated in the Beatific Vision when we shall see Christ face to face. In the second part of his imminent work The Summa Theologica, Thomas Aquinas seeks to integrate Aristotelian philosophy with Christian theology. The cornerstone of his theoretical system is eudaimonia, human flourishing, well-being, or happiness. Aquinas ultimately concludes that perfect happiness (beatitude) cannot be achieved in this life. However, imperfect happiness is possible. For Aquinas, humankind's happiness (eudaimonia) is realized in the sublime contemplation of the truth. This quest for wisdom and understanding is specific to humankind, as opposed to other creatures. Aquinas asserts that the perfect discernment, the realization of truth will occur in the Beatific Vision when we see God face to face.