- Oct 2024
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ojs33.pkpschool.publicknowledgeproject.org ojs33.pkpschool.publicknowledgeproject.org
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most of us make lament, longing for the lost joys of youth and recalling to mind the pleasures of wine, women, and feasts, and other things thereto appertaining, and they repine in the belief that the greatest things have been taken from them and that then they lived well and now it is no life at all.
Connect Cephalus’s criticism of those who think of living well in terms of pleasure (329a-b (Greek)) with Aristotle’s first criticism of the view that living well/eudaimonia is pleasure (NE I.4 1095a18-26 (Greek), I.5 1095b14-22 (Greek)). (Christiana Olfert)
Connect Cephalus’s criticism of those who think of living well in terms of pleasure (329a-b (Greek)) with Epicurus’s argument that pleasure is “our first and kindred good” (Letter to Menoeceus, DL X.128-9 (Greek)). (Christiana Olfert)
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elders
Connect Cephalus's perspective on living well from the end of his life (329a ff. (Greek)) with Aristotle's view of happiness as being defined over a "complete life" (NE I.7 1098a18-20 (Greek)), and his questions about whether one's happiness can be settled before (or even after) death (NE I.10-11 (Greek))
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And the same principle applies excellently to those who not being rich take old age hard; for neither would the reasonable man find it altogether easy to endure old age conjoined with poverty, nor would the unreasonable man by the attainment of riches ever attain to self-contentment and a cheerful temper.
Connect Cephalus’s discussion of the value of wealth (329e ff. (Greek)) with Aristotle’s comments about the connection between wealth and happiness (eudaimonia) (NE I.4 1095a18-26 (Greek), I.5 1096a5-7 (Greek), I.8 1099a31-1099b9 (Greek), I.9 1099b26-29 (Greek)). (Christiana Olfert)
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