Analysis of information sources in references of the Wikipedia article "يودايمونيا" in Arabic language version.
According to Irwin, the Stoic thesis that loss and tragedy do not affect an agent's welfare does not imply that a rational agent has no reason to regret such a loss, for on Irwin's account of Stoic theory the life of virtue and happiness and the life that accords with nature constitute independently rational aims... A number of considerations tell against this interpretation, however. One such consideration is merely an ex silentio appeal. No Stoic source, to my knowledge, suggests that actions may be justified with respect to anything other than what contributes to the end of happiness, and virtue alone does this in the Stoics view. A few texts, moreover, are explicit on this point. Cicero's summary of Stoics' ethics in De finibus 3 considers and rejects the suggestion that Stoic theory is implicitly committed to two final ends, virtue and a life that accords with nature, where these are conceived as independent objectives at which a rational agent might aim... Independent, that is, in the strong sense according to which one of these rational objectives may be realized while the other is not. See Irwin (2007), p. 316: 'Virtuous action. therefore, is not sufficient for achieving the life according to nature, which includes the natural advantages.' Irwin is certainly correct to point out that virtue is not sufficient for attaining the natural advantages, preferred indifferents such as health and wealth. But it is the Stoics' critics, not the Stoics themselves, who maintain that the actual possession of these items is a necessary condition of the life according to nature.
Verbally there is very general agreement, for both the general run of men and people of superior refinement...
{{استشهاد بخبر}}: صيانة الاستشهاد: أسماء متعددة: قائمة المؤلفين (link)But researchers now believe that eudaimonic well-being may be more important. Cobbled from the Greek eu ("good") and daimon ("spirit" or "deity"), eudaimonia means striving toward excellence based on one's unique talents and potential—Aristotle considered it to be the noblest goal in life. In his time, the Greeks believed that each child was blessed at birth with a personal daimon embodying the highest possible expression of his or her nature. One way they envisioned the daimon was as a golden figurine that would be revealed by cracking away an outer layer of cheap pottery (the person's baser exterior). The effort to know and realize one's most golden self—"personal growth," in today's vernacular—is now the central concept of eudaimonia, which has also come to include continually taking on new challenges and fulfilling one's sense of purpose in life.
{{استشهاد بخبر}}: استعمال الخط المائل أو الغليظ غير مسموح: |ناشر= (مساعدة)According to Irwin, the Stoic thesis that loss and tragedy do not affect an agent's welfare does not imply that a rational agent has no reason to regret such a loss, for on Irwin's account of Stoic theory the life of virtue and happiness and the life that accords with nature constitute independently rational aims... A number of considerations tell against this interpretation, however. One such consideration is merely an ex silentio appeal. No Stoic source, to my knowledge, suggests that actions may be justified with respect to anything other than what contributes to the end of happiness, and virtue alone does this in the Stoics view. A few texts, moreover, are explicit on this point. Cicero's summary of Stoics' ethics in De finibus 3 considers and rejects the suggestion that Stoic theory is implicitly committed to two final ends, virtue and a life that accords with nature, where these are conceived as independent objectives at which a rational agent might aim... Independent, that is, in the strong sense according to which one of these rational objectives may be realized while the other is not. See Irwin (2007), p. 316: 'Virtuous action. therefore, is not sufficient for achieving the life according to nature, which includes the natural advantages.' Irwin is certainly correct to point out that virtue is not sufficient for attaining the natural advantages, preferred indifferents such as health and wealth. But it is the Stoics' critics, not the Stoics themselves, who maintain that the actual possession of these items is a necessary condition of the life according to nature.
{{استشهاد ويب}}: الوسيط |title= غير موجود أو فارغ (مساعدة)Men of Athens, I am grateful and I am your friend, but I will obey the god rather than you, and as long as I draw breath and am able, I shall not cease to practice philosophy, to exhort you and in my usual way to point out to any of you whom I happen to meet: "Good Sir, you are an Athenian, a citizen of the greatest city with the greatest reputation for both wisdom and power; are you not ashamed of your eagerness to possess as much wealth, reputation and honors as possible, while you do not care for nor give thought to wisdom or truth, or the best possible state of your soul?"
But although modern virtue ethics does not have to take the form known as "neo-Aristotelian", almost any modern version still shows that its roots are in ancient Greek philosophy by the employment of three concepts derived from it. These are areté (excellence or virtue) phronesis (practical or moral wisdom) and eudaimonia (usually translated as happiness or flourishing.) As modern virtue ethics has grown and more people have become familiar with its literature, the understanding of these terms has increased, but it is still the case that readers familiar only with modern philosophy tend to misinterpret them.
{{استشهاد بخبر}}: استعمال الخط المائل أو الغليظ غير مسموح: |ناشر= (مساعدة)Socrates says that a man worth anything at all does not reckon whether his course of action endangers his life or threatens death. He looks only at one thing — whether what he does is just or not, the work of a good or of a bad man (28b–c).
But although modern virtue ethics does not have to take the form known as "neo-Aristotelian", almost any modern version still shows that its roots are in ancient Greek philosophy by the employment of three concepts derived from it. These are areté (excellence or virtue) phronesis (practical or moral wisdom) and eudaimonia (usually translated as happiness or flourishing.) As modern virtue ethics has grown and more people have become familiar with its literature, the understanding of these terms has increased, but it is still the case that readers familiar only with modern philosophy tend to misinterpret them.
{{استشهاد بخبر}}: استعمال الخط المائل أو الغليظ غير مسموح: |ناشر= (مساعدة)But researchers now believe that eudaimonic well-being may be more important. Cobbled from the Greek eu ("good") and daimon ("spirit" or "deity"), eudaimonia means striving toward excellence based on one's unique talents and potential—Aristotle considered it to be the noblest goal in life. In his time, the Greeks believed that each child was blessed at birth with a personal daimon embodying the highest possible expression of his or her nature. One way they envisioned the daimon was as a golden figurine that would be revealed by cracking away an outer layer of cheap pottery (the person's baser exterior). The effort to know and realize one's most golden self—"personal growth," in today's vernacular—is now the central concept of eudaimonia, which has also come to include continually taking on new challenges and fulfilling one's sense of purpose in life.
{{استشهاد بخبر}}: استعمال الخط المائل أو الغليظ غير مسموح: |ناشر= (مساعدة)According to Irwin, the Stoic thesis that loss and tragedy do not affect an agent's welfare does not imply that a rational agent has no reason to regret such a loss, for on Irwin's account of Stoic theory the life of virtue and happiness and the life that accords with nature constitute independently rational aims... A number of considerations tell against this interpretation, however. One such consideration is merely an ex silentio appeal. No Stoic source, to my knowledge, suggests that actions may be justified with respect to anything other than what contributes to the end of happiness, and virtue alone does this in the Stoics view. A few texts, moreover, are explicit on this point. Cicero's summary of Stoics' ethics in De finibus 3 considers and rejects the suggestion that Stoic theory is implicitly committed to two final ends, virtue and a life that accords with nature, where these are conceived as independent objectives at which a rational agent might aim... Independent, that is, in the strong sense according to which one of these rational objectives may be realized while the other is not. See Irwin (2007), p. 316: 'Virtuous action. therefore, is not sufficient for achieving the life according to nature, which includes the natural advantages.' Irwin is certainly correct to point out that virtue is not sufficient for attaining the natural advantages, preferred indifferents such as health and wealth. But it is the Stoics' critics, not the Stoics themselves, who maintain that the actual possession of these items is a necessary condition of the life according to nature.
Verbally there is very general agreement, for both the general run of men and people of superior refinement...
{{استشهاد بخبر}}: صيانة الاستشهاد: أسماء متعددة: قائمة المؤلفين (link){{استشهاد ويب}}: الوسيط |title= غير موجود أو فارغ (مساعدة)Men of Athens, I am grateful and I am your friend, but I will obey the god rather than you, and as long as I draw breath and am able, I shall not cease to practice philosophy, to exhort you and in my usual way to point out to any of you whom I happen to meet: "Good Sir, you are an Athenian, a citizen of the greatest city with the greatest reputation for both wisdom and power; are you not ashamed of your eagerness to possess as much wealth, reputation and honors as possible, while you do not care for nor give thought to wisdom or truth, or the best possible state of your soul?"
Socrates says that a man worth anything at all does not reckon whether his course of action endangers his life or threatens death. He looks only at one thing — whether what he does is just or not, the work of a good or of a bad man (28b–c).