Virtue and Happiness Plato The pleasures of the appetitive and the spirited parts of the soul are only temporary and spurious. The only genuine pleasures are those of the philosophic life (i.e., the life of the mind). Virtue is necessary for happiness. Virtue is sufficient for happiness. (according to one interpretation) Aristotle Happiness (eudaemonia) is activity of the soul in accordance with the most perfect virtue. Therefore, virtue is necessary for happiness (eudaemonia). The greatest happiness comes from use of the intellect; the highest use of the intellect occurs in philosophical contemplation. Virtue is not sufficient for happiness: happiness also requires a reasonably long life and certain basic material necessities. Saint Augustine Main Theses Human beings are composed of soul and body. Virtue is the perfection of the soul. The highest good must be permanent—i.e., incapable of being lost. Therefore, only faith in God and the hope for salvation offers any real prospect of achieving the highest good. Following God means loving God and loving our fellow human beings as well. Therefore, the three cardinal virtues are faith, hope, and love. Other virtues, like fortitude, prudence, temperance, and justice are forms of love. True happiness requires being devoted to God and completely submitting to God’s will. Pride, which Aristotle regarded as an important virtue, is, for Augustine, is the cardinal sin, since it is a characteristic of those who believe that they can live well by relying on their own resources rather than following God. Friedrich Nietzsche Main Theses There are no absolute moral standards; morality exists only in relation to humanity. Individuals who are superior intellectually, physically, and artistically produce what is truly valuable among human beings. The perfection of the self comes through self-mastery and the free exercise of one’s creative powers. Throughout nature, life is the expression of a will to power—i.e., a will to prevail and dominate over others and to govern oneself. Traditional Judeo-Christian morality—which Nietzsche calls “slave morality”— preaches love, compassion, sympathy, obedience, altruism, self-sacrifice, and humility, and is a means by which the weak (intellectually, physically, etc.) gain an advantage over the strong. The qualities of superior people comprise the virtues of “master morality” and include pride, self-assertion, power, cruelty, honor, rank, and nobility. In order for humanity to avoid mediocrity and degradation and to achieve its greatest potential, there needs to be a “transvaluation of values” in which individuals of superior ability and creativity throw off the shackles of “slave morality” and adopt the ideals of “master morality.” Self-realization, the development and activation of one’s intellectual, physical, and creative abilities, is the highest good for human beings—not happiness.