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In terms of its etymology, eudaimonia is an abstract noun derived from the words eû (good, well) and daímōn (spirit or deity). [2]Semantically speaking, the word δαίμων (daímōn) derives from the same root of the Ancient Greek verb δαίομαι (daíomai, "to divide") allowing the concept of eudaimonia to be thought of as an "activity linked with dividing or dispensing, in a good way".
eudaimonia εὐδαιμονία: happiness, well-being. eupatheia εὐπάθεια: good feeling (as contrasted with pathos), occurring in the Stoic sage who performs correct (virtuous) judgements and actions.
Winged daemon depicted in ancient Corinthian plate.. The eudaemon, eudaimon, or eudemon (Ancient Greek: εὐδαίμων) in Greek mythology was a type of daemon or genius (deity), which in turn was a kind of spirit. [1]
Eudaimonia (εὐδαιμονία) came to mean "well-being" or "happiness". The comparable Roman concept is the genius who accompanies and protects a person or presides over a place (see genius loci).
Aristotle described eudaimonia (Greek: εὐδαιμονία) as the goal of human thought and action. Eudaimonia is often translated to mean happiness, but some scholars contend that "human flourishing" may be a more accurate translation. [188] Aristotle's use of the term in Nicomachiean Ethics extends beyond the general sense of happiness. [189]
First page of a 1566 edition of the Aristotolic Ethics in Greek and Latin. The Nicomachean Ethics (/ ˌ n aɪ k ɒ m ə ˈ k i ə n, ˌ n ɪ-/; Ancient Greek: Ἠθικὰ Νικομάχεια, Ēthika Nikomacheia) is Aristotle's best-known work on ethics: the science of the good for human life, that which is the goal or end at which all our actions aim. [1]:
Sometimes eudaimonia is translated as “happiness”; other times, as “welfare” or “well-being,” showing that no translation is fully adequate to capture its meaning in Greek. Philosopher Joe Sachs emphasizes the importance of the activity of eudaimonia, a “being-at-work” of the human soul. [21]
He defines eudaimonia in terms of this theory as an actuality (energeia); the virtues which allow eudaimonia (and enjoyment of the best and most constant pleasures) are dynamic-but-stable dispositions (hexeis) which are developed through habituation; and this pleasure in turn is another actuality that complements the actuality of euidaimon living.