I meant what I said. Eudaimonic hedonism is still a form of hedonism. Eudaimonia is simply redefined happiness.
It is contrasted with “traditional” hedonism in common usage, but the relationship is quite clear. Eudaimonia is not a rejection of traditional hedonism but a modification.
Hedonism and eudaimonia can both be considered types of ‘happiness’ - thus we talk about “hedonic well-being” and “eudaimonic well-being”, and we can construe both as ways of talking about ‘happiness’. But it’s a misconstrual of eudaimonia to think it reduces to pleasure, and a misuse of ‘hedonism’ to refer to goals other than pleasure.
Eudaimonia is essentially epicurian hedonism, as contrasted with cyrenaic.
I think we’re better to follow Aristotle than Epicurus in defining eudaimonia. It’s at least the primary way the word is used now. Being a good human is just not a sort of pleasure.
I meant what I said. Eudaimonic hedonism is still a form of hedonism. Eudaimonia is simply redefined happiness.
It is contrasted with “traditional” hedonism in common usage, but the relationship is quite clear. Eudaimonia is not a rejection of traditional hedonism but a modification.
Definitely just mincing words here, but...
Hedonism and eudaimonia can both be considered types of ‘happiness’ - thus we talk about “hedonic well-being” and “eudaimonic well-being”, and we can construe both as ways of talking about ‘happiness’. But it’s a misconstrual of eudaimonia to think it reduces to pleasure, and a misuse of ‘hedonism’ to refer to goals other than pleasure.
This is simply not true. Eudaimonia is essentially epicurian hedonism, as contrasted with cyrenaic.
Looking only at the wiki page, epicurian moral thought doesn’t look like what I remember from reading Aristotle’s Ethics. But it’s been a while.
I think we’re better to follow Aristotle than Epicurus in defining eudaimonia. It’s at least the primary way the word is used now. Being a good human is just not a sort of pleasure.