Happiness, Goodness and Justice

Initial Understanding of Happiness

Compassion for others is key to our progress. Not only is it nice to support others, but it also makes us happier and healthier. Giving builds stronger relations between people and leads to building a better world for all. Gladness theory is the philosophical concept of life, nature and completion. Every rational person says that the positive meaning of life or a factor of chance can be seen as happiness. In the majority of European languages, the word happiness is also synonymous with success. Thus, philosophers describe happiness as an appropriate state of mind or life for the individual who directs it. Psychological study has inspired many intelligent people in history to develop their hypothesis in spite of the psychological desire for pleasure (Bortolotti, 2009).

I recognize that relationships are essential to happiness before reading the theory of the rational individual. Happiness can be a mental or life condition that suits the person who leads it well. Then, if we say that pleasure is the focus and the goal, it is not through greed, bigotry and deliberate misrepresentation that we pursue the places of prodigalness or of sensuality. We are proud to say there is no one in the world who has sorrow and pain (Kontler & Somos, 2017).

The Conception of The Nature of Happiness

Epicurus is considered an influential figure in the history of science and philosophy. He concluded that only scientifically rational and fair confidence can be expressed and accepted scientific atomism theories that affect all truth of the macroscopic world, through atomic structure or indivisible components in the microscopic universe. He has become recognized in the field of ethics for advocating the philosophy of hedonism. However, as we shall see, his description of fun is not conventional (Kontler & Somos, 2017). The best life of Epicurus is one in that, by satisfying us with things simple and enjoying physical pleasures such as food, beverage and sex, we abstain from unhealthy desires and achieve inner peace (ataraxia). Epicurus differentiates between the desires needed from those that are unnecessary (Dolan & Fujiwara 2016).

The Stoics defined the good as being "fair, that which is complete by nature." In particular, the perfection of the cause, as already mentioned, is the perfection of a human being, and goodness is pure justification. The Stoics concluded that the one thing that leads to gladness as an integral, necessary state is good in the old ethical philosophy. On the contrary, the corruption of reason, that is sin, is the only thing that is required for misery and it is 'poor' or 'evil.' There are no good or bad, but only the 'indifferent' (Veenhoven, 1991).

Stoicism considers the cultivation of an excellent intellectual condition that Stoics recognised with virtue and rationality to be the key to a good, happy life. The ideal life is in harmony with nature and a quiet indifference towards external events. This is a life of calm indifference. It was founded in Greece by Zeno, who taught at the site of the Stoa in Athens (the name of Stoicism) around 300BC. It starts in the country. The works of the early Stoics are largely lost, so it is the Roman Stoics that were, and remain, the most influential during the centuries. Marcus Aurelius had another approach, which every morning remembered that he would probably meet many angry, stressed, impatient and ingrateful people on the next day. By thinking about this in advance, it was hoped that he would not react in kind. However, he also reflected that none would deliberately be like this. They were the victims of their own misconceptions.

Another Stoic tactic is to remember our utter insignificance. The universe isn't revolving around us. In his meditations Aurelius focused frequently on the vastness of the cosmos and the infinity of the time reaching into the past and future, with the intention of widening his very short life. Our lives are only occasions in which this celestial insight is imposed. In this sense, why do we want the world to produce everything we want? In the opposite, requiring it to adhere to our will be ridiculous. You would be disappointed, as Epictetus suggests, if you want the world to give whatever you want, but if you accept whatever is given by the cosmos, life will be far sleeker. Yes, it's better said than done, but more and more people take notice and try tirelessly to integrate the Stoic Council into their day-to-day lives.

Epicurus finds the priceless value of friendship, in line with Aristotle, as a decisive road to absolute happiness. The problem is that most people are less happy than normal and create false competition for unnecessary pleasures. The alternative is to get rid of ordinary society and create a certain community where only other like-minded knowledge seekers are approached. In developing this vision, Epicurus has influenced many thinkers from More to Marx who are expecting fulfilment in changing completely social relations that form the basis of who we as human beings are.

Reflection on Theory of Happiness

I noticed my ideas matured through this exercise. I considered my feeling of satisfaction to be true and in the right direction. I noticed them endorsing my ideas by reading different conceptual systems. Satisfaction attitudes towards life may be low health and from the point of view of an individual. That person in a country can only reflect a low bar with high levels of happiness; he can be satisfied with anything but utter pain. The people of another country may be upset, but they just put up the bar. In the unsatisfied nation, the people are more concerned about what they care about than those of the satisfactory culture.

Sources Cited for Theory of Happiness

Happiness, P., Bortolotti, L., & UK, P. (2020). Philosophy and Happiness | L. Bortolotti | Palgrave Macmillan.

Dolan, P., & Fujiwara, D. (2016). Happiness-based policy analysis. In The Oxford Handbook of Well-Being and Public Policy.

Kotler, L., & Somos, M. (Eds.). (2017). Trust and Happiness in the History of European Political Thought. Brill.

Norton, B. M. (2012). Fiction and the Philosophy of Happiness: Ethical Inquiries in the Age of Enlightenment. Bucknell University Press.

Veenhoven, R. (1991). Questions on happiness: Classical topics, modern answers, blind spots. In F. Strack, M. Argyle, & N. Schwarz (Eds.), International series in experimental social psychology, Vol. 21. Subjective well-being: An interdisciplinary perspective (p. 7–26). Pergamon Press.

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