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Uncovering the True “Wealth” of Happiness —Examining the Limitations that Govern Croesus’s Question about Happiness and Aristotle’s Subsequent Reply

100%
Segev A.
Analiza i Egzystencja. Czasopismo Filozoficzne
|
2013
|
issue 24
165 - 176
EN
The goal of the article is to present the context in which we, modern readers and scholars, make meaningful use of the words “happiness,” “luck,” and “fortune.” This discussion starts by examining Croesus’s question to Solon, who is the happiest man on earth, and then continues by analyzing Solon’s reply that a man can only be called happy after his death. Next, it aims to show what is implied and meant in Solon’s obscure reply. As the article explores, it turns out that Solon is talking about the transient fortune (ευτυχιη) and the permanent fortune (ολβος), measured after the number of fortunate moments in one’s lifespan, and not about the subjective disposition of being happy, as the modern speaker uses this term. At this point, the article offers Aristotle’s reading of Solon and his alternative interpretation of Solon’s concept of happiness. According to Aristotle, happiness is more a matter of character, of quality rather than quantity. The article continues by isolating the term “happiness” from the quantitative factor which still plays a role for Aristotle. In conclusion, the article presents a paradox that stems from conceiving happiness as a quantitative matter; that is, that not even death can serve as an ultimate final stage after which we could conclusively declare someone to have been happy or not.
2

Ateńskie prawo pogrzebowe

100%
Rominkiewicz J.
Prawo
|
2015
|
issue 319
11 - 34
EN
The article is devoted to the Athenian funerary law. First, the author presents the duty — which was both religious and legal — to bury the body. Next he provides an in-depth analysis of various funerary laws (from Solon to Demetrius of Phaleron) as well as the funerary law that Plato provided for his ideal state. The existing laws specified the forms of acceptable human behaviour during funerals, limited their costs, type of sacrifice and size of tombs. Their objective was also to limit the spread in the public sphere of the polis of religious pollution resulting from contact with the deceased. Solon’s funerary law influenced other known Greek regulations dealing with funerals, especially the law of the Labyadai phratry at Delphi, the law of the Ioulis polis on the island of Keos as well as the oldest Roman code of law — the Law of the Twelve Tables.
3
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Idea pokornego uniżenia w antycznej myśli greckiej

71%
Szram M.
Vox Patrum
|
2013
|
vol. 60
405-415
EN
Even though the ancient Greeks did not recognize humility as a virtue, in the later Christian sense, their literature (Solon, Hesiod, Herodotus, Euripides) and philosophy (Plato, Aristotle, Theophrastus, stoics, Plutarch, Plotinus) contains some elements of the idea of the humble lowliness. Pride – considered as the greatest vice – was not contrasted with humility, but with the attitude of just pride arising from a based on the principle of moderation sense of finding oneself suffi­cient and confident in one’s own capabilities. This virtue – which can be defined as a sense of self-worth – was reserved for those capable of ethical courage, the morally strong. The attitude that Christianity considered as the virtue of humility was associated in antiquity with modesty, which was the equivalent of a just pride, referring to the weak people, unfit to accomplish great deeds, or with shyness, fear or cowardice.
4
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An Ideology of Loyalty: Reflections on Herodotus Book III

59%
West S.
Folia Orientalia
|
2019
|
vol. LVI
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