Abstract
There have been roughly two general stages in the theorization of eudaimonia. The first is found in the long history of virtue ethics in Western philosophy, the second in recent research in economics and cognitive science on the topic of subjective well-being. In the transition from philosophical virtue ethics to the quantitative study of subjective well-being, however, an important idea has been overlooked, namely, the role of culture as an essential foundation for the realization of eudaimonia. In this paper, I therefore argue for a third phase in eudaimonic well-being research, what I call a “critical eudaimonics.” This approach reintroduces culturally situated understandings of eudaimonia through thick historical and ethnographic descriptions of virtue, wisdom, and flourishing well-being to highlight the conditions in which people actually cultivate eudaimonia in everyday life. In order to argue this, I begin with a comparison of Aristotle and Alasdair MacIntyre’s theories of virtue to provide a brief intellectual history for how modern moral philosophers came to see eudaimonia as necessarily possessing a cultural history. I then turn to recent understandings of virtue in anthropology—and my own ethnographic research on compassion—to offer a definition of eudaimonia fit for the qualitative social sciences.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Notes
- 1.
There are many reasons cited for the apparent decline in virtue ethics in the modern period (see Frede, 2013; MacIntyre, 2007; Schneewind, 1990; Slote, 2015 for important contributions). Regardless of the causes, however, it is generally recognized that Aristotelian ethics played a less obvious role in the modern period until its reemergence in the twentieth century. This resurgence of virtue was largely credited to Anscombe’s classic paper “Modern Moral Philosophy” (1958), but her views were developed, challenged, and extended by a range of philosophers from the 1970s onwards, for instance, Geach (1977), Foot (1978), Williams (1981, 1985), Nussbaum (1986, 1994), Taylor (1989), Slote (1992), Annas (1993), McDowell (1998), and Hursthouse (1999).
- 2.
- 3.
A good example here is Peterson and Seligman’s Character Strengths and Virtues: A Handbook and Classification (2004). This alternative DSM offers a taxonomy of virtues, which although developed initially from historical accounts of the virtues, abstracts from that to provide a universal framework that applies cross-culturally.
- 4.
I owe my thanks to John Tresch for suggesting this term to me.
- 5.
In regards to self-sufficiency, if one thinks a life of pleasure is the ultimate good, but one also thinks such a life would be better if one was also wise, then pleasure cannot have been that good, since it would not be self-sufficient, i.e., it would be improved by the other good of wisdom.
- 6.
In his later writings, MacIntyre defends a biological and metaphysical conception of teleology. I will not address those arguments here, but for those interested see Dependent Rational Animals (1999).
- 7.
It is hard to say what a moral tradition is beyond this. As Porter acknowledges, “even though MacIntyre discusses tradition extensively, he never defines the term… nor does he situate his account of tradition in the context of other recent discussions” (2003, p. 36).
- 8.
See Martha Nussbaum (1999) for an exception to this view.
- 9.
- 10.
Thus, as Asad points out, in the tradition of Christianity, there is the institution of the medieval monastery or the Church itself (as well as the ritual practices that occur within those institutions: sermons, liturgies, etc.); the moral exemplar of Jesus Christ and the authority figures of the Church Fathers; the canonical texts (the Bible or the Rule of St. Benedict); commentaries written about these foundational texts; and the practices of faith, hope, charity, humility, prudence, obedience, and so on, that allow one to embody the virtues of that tradition.
- 11.
A similar point is made by Lambek when he says: “Practice theory needs to attend to more than power, habit, or competitions of honor and taste and should attend to reasoned judgment as developed in recent accounts of Aristotle’s Ethics” (2000, p. 310).
References
Annas, J. (1993). The morality of happiness. New York: Oxford University Press.
Annas, J. (2011). Intelligent virtue. Oxford, UK: Oxford University Press.
Anscombe, G. E. M. (1958). Modern moral philosophy. Philosophy, 33, 1–19.
Aristotle. (2000). Nicomachean ethics. Cambridge, UK: Cambridge University Press.
Asad, T. (1993). Genealogies of religion: Discipline and reasons of power in Christianity and Islam. Baltimore: Johns Hopkins University Press.
Asad, T. (2009). The idea of an anthropology of Islam. Qui Parle, 17(2), 1–30.
Foot, P. (1978). Virtues and vices and other essays in moral philosophy. Berkeley, CA: University of California Press.
Frede, D. (2013). The historic decline of virtue ethics. In D. C. Russell (Ed.), The Cambridge companion to virtue ethics (pp. 124–148). Cambridge, UK: Cambridge University Press.
Geach, P. T. (1977). The virtues. Cambridge, UK: Cambridge University Press.
Hirschkind, C. (2006). The ethical soundscape: Cassette sermons and Islamic counterpublics. Columbia, NY: Columbia University Press.
Huppert, F. A., & So, T. T. C. (2013). Flourishing across Europe: Application of a new conceptual framework for defining well-being. Social Indicators Research, 110(3), 837–861. doi:10.1007/s11205-011-9966-7.
Hursthouse, R. (1999). On virtue ethics. Oxford, UK: Oxford University Press.
Laidlaw, J. (2014). The subject of virtue: An anthropology of ethics and freedom. Cambridge, UK: Cambridge University Press.
Lambek, M. (2000). The anthropology of religion and the quarrel between poetry and philosophy. Current Anthropology, 41(3), 309–320. doi:10.1086/300143.
Lambek, M. (2008). Value and virtue. Anthropological Theory, 8(2), 133–157. doi:10.1177/1463499608090788.
Lambek, M. (2010). Ordinary ethics: Anthropology, language, and action. New York: Fordham University Press.
Lewis, G. J., Kanai, R., Rees, G., & Bates, T. C. (2014). Neural correlates of the ‘Good Life’: Eudaimonic well-being is associated with insular cortex volume. Social Cognitive and Affective Neuroscience, 9(5), 615–618. doi:10.1093/scan/nst032.
MacIntyre, A. C. (2007). After virtue: A study in moral theory. Notre Dame, IN: University of Notre Dame Press.
Mahmood, S. (2001). Rehearsed spontaneity and the conventionality of ritual: Disciplines of şalat. American Ethnologist, 28(4), 827–853.
Mahmood, S. (2005). Politics of piety: The Islamic revival and the feminist subject. Princeton, NJ: Princeton University Press.
Mattingly, C. (2010). The paradox of hope journeys through a clinical borderland. Berkeley, CA: University of California Press.
Mattingly, C. (2014). Moral laboratories: Family peril and the struggle for a good life. Berkeley, CA: University of California Press.
McDowell, J. (1998). Mind, value, and reality. Cambridge, MA: Harvard University Press.
Nussbaum, M. C. (1986). The fragility of goodness: Luck and ethics in Greek tragedy and philosophy (Cambridge paperback library). Cambridge, UK: Cambridge University Press.
Nussbaum, M. C. (1994). The therapy of desire: Theory and practice in Hellenistic ethics. Princeton, NJ: Princeton University Press.
Nussbaum, M. C. (1999). Virtue ethics: A misleading category? The Journal of Ethics, 3(3), 163–201.
Pandian, A. (2008). Tradition in fragments: Inherited forms and fractures in the ethics of South India. American Ethnologist, 35(3), 466–480. doi:10.1111/j.1548-1425.2008.00048.x.
Pandian, A. (2009). Crooked stalks: Cultivating virtue in South India. Durham, NC: Duke University Press.
Peterson, C., & Seligman, M. E. P. (Eds.). (2004). Character strengths and virtues a handbook and classification. Oxford, UK: Oxford University Press.
Pieper, J. (2009). Leisure: The basis of culture; The philosophical act. San Francisco: Ignatius Press.
Porter, J. (2003). Tradition in the recent work of Alasdair MacIntyre. In M. C. Murphy (Ed.), Alasdair MacIntyre (pp. 38–69). Cambridge, UK: Cambridge University Press.
Robbins, J. (2004). Becoming sinners Christianity and moral torment in a Papua New Guinea Society. Berkeley, CA: University of California Press.
Robbins, J. (2013). Beyond the suffering subject: Toward an anthropology of the good. Journal of the Royal Anthropological Institute, 19(3), 447–462. doi:10.1111/1467-9655.12044.
Ryan, R. M., & Deci, E. L. (2001). On happiness and human potentials: A review of research on hedonic and eudaimonic well-being. Annual Review of Psychology, 52(1), 141–166. doi:10.1146/annurev.psych.52.1.141.
Schneewind, J. B. (1990). The misfortunes of virtue. Ethics, 101, 42–63.
Slote, M. A. (1992). From morality to virtue. Oxford, UK: Oxford University Press.
Slote, M. A. (2015). Virtue’s turn and return. Dao, 14(3), 319–324. doi:10.1007/s11712-015-9449-7.
Taylor, C. (1989). Sources of the self: The making of the modern identity. Cambridge, MA: Harvard University Press.
Trungpa, C. (2003). In G. Carolyn Rose (Ed.), The collected works of Chögyam Trungpa (Vol. 2). Boston: Shambhala.
Vittersø, J., & Søholt, Y. (2011). Life satisfaction goes with pleasure and personal growth goes with interest: Further arguments for separating hedonic and eudaimonic well-being. The Journal of Positive Psychology, 6(4), 326–335. doi:10.1080/17439760.2011.584548.
Widlok, T. (2004). Sharing by default?: Outline of an anthropology of virtue. Anthropological Theory, 4(1), 53–70. doi:10.1177/1463499604040847.
Widlok, T. (2012). Virtue. In F. Didier (Ed.), A companion to moral anthropology. Chichester, UK: Wiley-Blackwell.
Williams, B. (1981). Moral luck: Philosophical papers, 1973–1980. Cambridge, UK: Cambridge University Press.
Williams, B. (1985). Ethics and the limits of philosophy. Cambridge, MA: Harvard University Press.
Author information
Authors and Affiliations
Corresponding author
Editor information
Editors and Affiliations
Rights and permissions
Copyright information
© 2016 Springer International Publishing Switzerland
About this chapter
Cite this chapter
Mckay, F. (2016). Eudaimonia and Culture: The Anthropology of Virtue. In: Vittersø, J. (eds) Handbook of Eudaimonic Well-Being. International Handbooks of Quality-of-Life. Springer, Cham. https://doi.org/10.1007/978-3-319-42445-3_27
Download citation
DOI: https://doi.org/10.1007/978-3-319-42445-3_27
Published:
Publisher Name: Springer, Cham
Print ISBN: 978-3-319-42443-9
Online ISBN: 978-3-319-42445-3
eBook Packages: Social SciencesSocial Sciences (R0)