幸福的定义 – The Concept of Happiness – 英国essay代写

The Concept of Happiness

幸福的定义  Happiness is a state rather than a trait; that is, it is a temporary state that changes over time. It is equated with feelings of..

Happiness is more than the state of being happy.

Happiness is a state rather than a trait; that is, it is a temporary state that changes over time. It is equated with feelings of pleasure that can either be internal and external. However, happiness has been defined and illustrated by various philosophers. These philosophers define happiness in various perspectives,

including Greek notions, medieval views, and modern views. Although there are definitions from different philosophers and periods, they all agree that happiness is practiced within the precinct of virtues and morality.The Greek perspectives on happiness are represented Plato, Aristotle, and Epicurus. Plato views happiness as a contemplation of God's will,

译文：幸福不仅仅是快乐的状态。  幸福的定义

幸福是一种状态，而不是一种特质； 也就是说，它是一种随时间变化的临时状态。 它等同于内在和外在的愉悦感。 然而，幸福已被各种哲学家定义和阐释。 这些哲学家从不同的角度定义幸福，

包括希腊观念、中世纪观念和现代观念。 虽然不同的哲学家和时期有不同的定义，但他们都同意幸福是在美德和道德的范围内实践的。希腊对幸福的看法代表了柏拉图、亚里士多德和伊壁鸠鲁。 柏拉图认为幸福是对上帝旨意的沉思，

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which is experienced through the practice of the virtues (Kurihara 271).

He used the theory of knowledge to describe how people gain knowledge. The possession of knowledge is living the life of virtue, and ignorance of it is living in the life of vices. The main intention of Plato is for all humans to be free from the ignorance of knowledge. Plato stated that a well-balanced man is made of knowledge. A man who possesses harmony as a virtue is rationally,

biologically, and emotionally balanced. Hence, it is a man who wants to be happy. One has to be harmonious and leave it as a virtue. He sees virtuous life as innate and knowledge as absolute, universal, and objective. Overall, Plato taught happiness as not ways to serve human use and earthly pleasures but having a clean soul that is pleasing .

To God through contemplation of ideas that are good by exercising of the four cardinal virtues. However, Plato's view on happiness is criticized because it is elusive with subdued support that tends to create abstraction and utopia. He did not directly define the concept to allow for investigation,

and the term happiness is used in oblique ways as he explains other things. Also, how he explains human goodness is might be confusing to the reader on what to make out of various illustrations. For example, using knowledge as a metric for human goodness and lack of it as evil.

译文：这是通过美德的实践体验到的（Kurihara 271）。  幸福的定义

他用知识论来描述人们如何获得知识。拥有知识就是过着美德的生活，而无知就是过着恶习的生活。柏拉图的主要意图是让所有人摆脱对知识的无知。柏拉图说，一个平衡良好的人是由知识构成的。以和谐为美德的人是理性的，

生理上和情感上的平衡。因此，这是一个想要幸福的人。一个人必须和谐，并把它作为一种美德。他认为道德生活是与生俱来的，知识是绝对的、普遍的和客观的。总的来说，柏拉图教导幸福不是服务于人类使用和尘世享乐的方式，而是拥有令人愉悦的清洁灵魂。

通过沉思通过运用四项基本美德而对上帝有益的想法。然而，柏拉图关于幸福的观点受到了批评，因为它在倾向于创造抽象和乌托邦的柔和支持下难以捉摸。他没有直接定义允许调查的概念，

当他解释其他事情时，幸福这个词被以间接的方式使用。此外，他如何解释人类的善良可能会让读者不知道如何从各种插图中做出什么。例如，使用知识作为衡量人类善良的标准，而缺乏知识则作为邪恶的衡量标准。

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On the other hand,

Aristotle's view on happiness aims to answer the question of what is the ultimate purpose of human existence. According to him, life is living a desirable life but not for the sake of living (Broadie 97). His perspective about happiness is based on nature, whereby he pointed out what separates man from animals is rationality in decision making.

The uniqueness of humans is the ability to reason. In this view, he disagrees that pleasure alone cannot bring happiness. Unlike humans, animals are driven by the pursuit of pleasure. Human has greater capacities than animals and hence should purse happiness not just for the sake of it.

译文：另一方面，  幸福的定义

亚里士多德的幸福观旨在回答人类生存的最终目的是什么的问题。 在他看来，生活是过上理想的生活，但不是为了生活（Broadie 97）。 他对幸福的看法是基于自然的，他指出人与动物的区别在于决策的理性。

人类的独特之处在于推理能力。 在这种观点下，他不同意单靠快乐不能带来幸福。 与人类不同，动物是由对快乐的追求驱动的。 人类比动物有更大的能力，因此应该追求幸福，而不仅仅是为了幸福。

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Therefore, the theory of happiness by Aristotle is based on virtues.

The pursuit of happiness needs to be coupled with the pursuit of complete virtues. Friendship is one of the most crucial virtues of happiness. A virtue of life creates good friendship. Thus, Aristotle contended that happiness is part of life and involves choosing the greater good, not necessarily that which brings immediate short-term pleasure.

It is agreeable human being does not exist to live in paid but happiness. And since all human beings seek happiness, it is not right for another human being to inflict pain on others in the pursuit of happiness. Therefore, happiness has to be practiced on conditions that it does not deprive others of their happiness and hence cease to be happiness.

Additionally, Epicurus agrees with Aristotle that human happiness is an end-in-itself and the highest good of human living (Bergsma et al. 397). However, unlike Aristotle, he views happiness as the pursuit of pleasure by avoiding pain without pure use of reason. According to Epicurus,

译文：因此，亚里士多德的幸福理论是以美德为基础的。  幸福的定义

追求幸福需要与追求完整的美德相结合。友谊是幸福最重要的美德之一。一种生活美德创造良好的友谊。因此，亚里士多德认为幸福是生活的一部分，涉及选择更大的善，而不一定是能带来即时短期快乐的。

令人愉快的人类并不存在于有偿而是幸福中。既然所有人都在追求幸福，那么另一个人在追求幸福的过程中伤害他人是不对的。因此，必须在不剥夺他人幸福并因此不再是幸福的条件下实践幸福。

此外，伊壁鸠鲁同意亚里士多德的观点，即人类幸福是一种目的，也是人类生活的最高善（Bergsma 等人，397）。然而，与亚里士多德不同的是，他将幸福视为通过避免痛苦而不纯粹使用理性来追求快乐。根据伊壁鸠鲁的说法，

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pleasure is the highest good,

and hence anything that gives pleasure either immediate or differed is good. Nonetheless, he warned that not everything pleasurable should be pursued and painful that should be avoided. He recommended hedonistic calculus that can be applied to determine the things that are likely to yield the highest pleasure. According to him,

some pleasure brings pain like imbibing copious amounts of alcohol. On the other hand, some pains like sadness can lead to an appreciation for life or compassion, which are highly pleasurable states.On the other hand, the medieval meaning of happiness is presented by Thomas Aquinas. He perceived created goods as sought for the sake of something else, that is,

to preserve the human nature and hence cannot be the ultimate end for human beings (Elders). The reason for a human being to pursue artificial wealth is for the sake of natural wealth. So artificial wealth is much further from the character of an ultimate end than natural wealth is. Thus, happiness as the ultimate end for human beings cannot be found in wealth.

译文：快乐是最高的善，  幸福的定义

因此，任何能给人直接或不同的快感的东西都是好的。尽管如此，他警告说，并不是所有令人愉快的事情都应该追求，而应该避免的痛苦。他推荐了享乐主义演算，可用于确定可能产生最高快乐的事物。据他介绍，

一些快乐会带来痛苦，就像大量饮酒一样。另一方面，像悲伤这样的痛苦可以导致对生命的欣赏或同情，这是非常令人愉悦的状态。另一方面，托马斯·阿奎那提出了中世纪的幸福含义。他认为创造的物品是为了别的东西而寻求的，也就是说，

保护人性，因此不能成为人类（长老）的最终目的。人类追求人造财富的原因是为了自然财富。因此，人造财富比自然财富更远离终极目的。因此，作为人类最终目的的幸福不能在财富中找到。

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According to Aquinas,

true happiness can only be found in the knowledge of God (Elders). He noted that no worldly wealth or pleasure could provide the ultimate happiness that human being seeks. This is connected to nature in the sense that human beings have free will and possess reasoning to guide their behavior.

Human being's knowledge about God leads them to do good and avoid evil to please God and hence achieve the ultimate happiness in God's ways. It is true that from the reason we can achieve happiness in life in the proportion of the level of truth accessible to reason.

However, Aquinas's meaning of happiness may not be accurate because there are people who do not believe in God or believe in different gods (Elders). The question raises a question on whether people can have happiness without believing in God while preserving human dignity.

译文：根据阿奎那的说法，  幸福的定义

真正的幸福只能在上帝（长老）的知识中找到。 他指出，没有任何世俗的财富或享乐能够提供人类所寻求的终极幸福。 这与自然有关，因为人类具有自由意志并拥有指导其行为的推理能力。

人对神的认识使人行善避恶以取悦神，从而以神的方式获得最终的幸福。 诚然，从理性出发，我们能在生活中获得幸福的程度，与理性所能达到的真理水平成正比。

然而，阿奎那所说的幸福的含义可能并不准确，因为有些人不相信上帝或信仰不同的神（长老）。 这个问题提出了一个问题，即人们是否可以在不相信上帝的情况下在保持人的尊严的情况下获得幸福。

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Also,regarding knowledge of God as the source of true happiness,

some people follow other deities and attach their belief and life into them. Therefore, his perception of happiness is biased against other people's beliefs in favor of his belief.Furthermore, the modern philosophy on happiness was presented by John Stuart Mill and Immanuel Kant. Mill used ethical theory to explain human happiness in his text Utilitarianism (1862) (Hoag 188).

Mill used the theory as a foundation of morality. He stated that an action that promotes human happiness is right. As such, according to utilitarian doctrine, happiness is desired as an end, and hence it is a good thing. Also, if a thing is desirable as a source of happiness,

Mill argues the consideration of happiness to be the consequence rather than the general outlook that can either be right or ethical. Further, happiness is the absence of pain and presence of pleasure, and that pleasure cannot be found to a thing that causes pain to others. In this regard, Mill set the standard on which to measure pain and pleasure.

His theory is agreeable because it does not go against the general theory of life about morality, which sees freedom and pleasure as desirable as ends. Ultimately, what is desirable is because of the pleasure it gives or the ability to promote pleasure and prevent pain.

译文：此外，关于上帝的知识是真正幸福的源泉，  幸福的定义

有些人追随其他神灵，将他们的信仰和生命附在他们身上。因此，他对幸福的看法偏向于他人的信仰，而偏向于自己的信仰。此外，现代幸福哲学是由约翰·斯图尔特·密尔和伊曼纽尔·康德提出的。密尔在他的文本功利主义 (Utilitarianism) (1862) (Hoag 188) 中使用伦理理论来解释人类的幸福。

密尔将该理论作为道德的基础。他说，促进人类幸福的行动是正确的。因此，根据功利主义，幸福是一种目的，因此它是一件好事。此外，如果某物是令人向往的快乐源泉，

密尔认为幸福是结果，而不是正确或道德的普遍观点。此外，幸福是没有痛苦和快乐的存在，而快乐是无法在给他人带来痛苦的事情上找到的。在这方面，米尔设定了衡量痛苦和快乐的标准。

他的理论是令人满意的，因为它不违背关于道德的一般生活理论，后者将自由和快乐视为可取的目的。归根结底，什么是可取的，是因为它带来的快乐或促进快乐和防止痛苦的能力。

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Immanuel Kant,

on the other hand, did not discuss happiness as expected in many ethical writings. Typically, people think that ethics is inextricably linked to happiness. Kant did not give discuss on happiness much attention. Nonetheless, happiness had an essential place in his ethics. Kant defines happiness using non-technical ways as only getting what one wants (Hughes 61).

To elaborate, he said that happiness is "continuous well-being, enjoyment of life, complete satisfaction with one's condition." He further expounds on his happiness to include power, wealth, honor, health, and other things that contribute to human well-being and satisfaction. The man's preservation and welfare are synonymous with happiness.

Moreover, in Kant's Critique of Practical Reason, he defined happiness as "the state of a rational being in the world in the whole of whose existence everything goes according to his wish and will" (Ware). It is evident from his definition that happiness is not pleasure.

译文：伊曼纽尔·康德  幸福的定义

另一方面，在许多伦理著作中并没有像预期的那样讨论幸福。 通常，人们认为道德与幸福密不可分。 康德对幸福的讨论没有给予太多关注。 尽管如此，幸福在他的伦理道德中占有重要地位。 康德使用非技术方式将幸福定义为只得到自己想要的东西（休斯 61）。

详细地说，他说幸福是“持续的幸福感，享受生活，对自己的状况完全满意”。 他进一步阐述了他的幸福，包括权力、财富、荣誉、健康和其他有助于人类幸福和满足的事物。 男人的保全和福利是幸福的代名词。

此外，在康德的《实践理性批判》中，他将幸福定义为“一个理性存在者在世界上的状态，其存在的一切都按照他的愿望和意志进行”（Ware）。 从他的定义中可以明显看出，幸福不是快乐。

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Also, it is not a good,

joyful feeling associated with living a moral life but rather a social practice of getting what you want. Regarding this, the reader can conclude that happiness is powerless as a basis of morality.Generally, the Greek meaning of happiness commands wider acceptance than preceding definitions.

Plato and Aristotle were more focused on human values as the basis of determining what happiness is. Therefore, they perceived happiness as selfless and serve the greater good. It is clear that other meanings of happiness are derived from them, including that of Epicurus. However,

Aquinas failed to include virtues as a distinct measure of happiness and instead exclusively used knowledge about God as the ultimate measure of happiness, which can be biased considering other believes. Others, such as Kant and Mill, focus on pleasure and virtues as a source of happiness.

The various definitions converge to the meaning of happiness as pleasure-seeking with certain conditions such as virtues, ethics, and morality.

译文：此外，它不是一个好，  幸福的定义

与过道德生活相关的快乐感觉，而是一种获得想要的东西的社会实践。对此，读者可以得出结论，幸福作为道德的基础是无能为力的。一般来说，幸福的希腊含义比之前的定义更容易被接受。

柏拉图和亚里士多德更关注人类价值观作为决定幸福是什么的基础。因此，他们认为幸福是无私的，为更大的利益服务。很明显，幸福的其他含义也源自它们，包括伊壁鸠鲁的含义。然而，

阿奎那没有将美德作为幸福的独特衡量标准，而是专门使用关于上帝的知识作为幸福的最终衡量标准，考虑到其他信仰，这可能会产生偏见。其他人，如康德和密尔，则将快乐和美德作为幸福的源泉。

各种定义趋同于幸福的含义，即在美德、伦理和道德等特定条件下寻求快乐。

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Work Cited

Broadie, Sarah. "Virtue and beyond in Plato and Aristotle." The Southern Journal of Philosophy 43.Supplement (2005): 97-114.

Elders, Leo J. The Ethics of St. Thomas Aquinas: Happiness, Natural Law, and the Virtues. Catholic University of America Press, 2019.

Hughes, Julie Lund. "The role of happiness in Kant’s Ethics." Aporía 14.1 (2014): 61-72.

Hoag, Robert W. "Happiness and freedom: recent work on John Stuart Mill." Philosophy & public affairs (1986): 188-199.

Kurihara, Yuji. "Plato on the Ideal of Justice and Human Happiness: Return to the Cave (Republic 519e–521b)." Socratic, Platonic and Aristotelian Studies: Essays in Honor of Gerasimos Santas. Springer, Dordrecht, 2011. 271-279.

Ware, Owen. "Rethinking Kant's Fact of Reason." (2014).



 

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