كلام انجليزي عن السعاده

فقرة  برزنتيشن بحث موضوع ملخص جاهز باللغة الانجليزية  انشاء موضوع انجليزي عن ابدا قصير كيفية كتابة موضوع تعبير باللغة الانجليزية توجيهي قواعد كتابة تعبير بالانجليزي طريقة سهلة لكتابة تعبير بالانجليزي موضوع تعبير انجليزي يصلح لكل المواضيع كتابة تعبير بالانجليزي عن نفسك وصف تعبير انجليزي يصلح لكل المواضيع موضوع انشاء شامل لكل المواضيع موضوع يصلح لجميع المواضيع موضوع تعبير انجليزي جاهز برجراف ينفع لاى موضوع تعبير

السعادة بالانجليزي

تعبير عن السعادة بالانجليزي مترجم

اهمية السعادة باللغة الانجليزية

كلام عن السعادة بالانجليزي مترجم

مفاتيح السعاده بالانجليزي

برزنتيشن عن السعاده بالانجلش

عبارات بالانجليزي عن السعادة مترجمة

happiness + presentation

تعريف السعادة بالانجليزي

short paragraph about happiness

short essay about happiness

برجراف عن السعادة باللغة الانجليزية

happiness essay

happiness + presentation

paragraph about happy

كلام عن السعادة بالانجليزي

مواضيع برزنتيشن بالانجليزي جاهز

مواضيع برزنتيشن غريبة

مواضيع باللغة الانجليزية مع الترجمة

مواضيع برزنتيشن بالانجليزي

برزنتيشن جاهز

مواضيع برزنتيشن ممتعة

موضوع عن المال والسعادة بالانجليزي

تعبير بالانجليزي عن happiness

برجراف عن المال باللغة الانجليزية

هل المال يشتري السعادة

المال لا يجلب السعاده

العلاقة بين المال والسعادة

موضوع حول المال لا يجلب السعادة

المال سبب السعادة

does money make happiness

المال لا يجلب السعادة بالانجليزي

هل المال يشتري السعادة

المال يجلب السعادة

المال سبب السعادة

topic about happiness

Happiness, a form of self-fulfillment

The ability approach allows us to understand why, in antiquity already, Aristotle proposed a determination of the good life as controlled fulfillment. The ability to realize essential functions for human life, which conceptually conveys the fulfillment of life, plays a decisive role in the positive appreciation by the individual of his or her own existence. This self-fulfillment or fulfillment contributes to happiness and makes you happy. The fact of considering, as we have mentioned, that a person is happy when he is carrying out, with more or less success, a rational project of life19, had already been formulated by Aristotle20 since the latter envisioned happiness - and more precisely, eudaimonia - not as a subjective state but rather as prospering, of blossoming at best according to one's abilities. In Aristotelian interpretation and because happiness is an activity, it presupposes that the human faculties are exercised as best as possible - i.e. with a certain degree of success - throughout one's life. That is why when Aristotle considers the most desirable life, 21 only two kinds of life, the life of citizen turned to action, ie the life of the statesman, or the contemplative life, freed from all external constraints, are eligible because they alone most perfectly actualize the higher faculties of human nature. Eudaimonia relates to the best and continuous exercise of the intellectual part of the soul, of rational human nature.

The fulfillment of the individual according to his abilities, promoted by Aristotle, coincides with and expresses the realization and internalization, in the individual, of a real human good. The emphasis placed by Aristotle on the exercise of intellectual faculties reflects a hierarchy and identification of what are the properly human faculties that, over time, have partially - but only partially - become blurred. The ancients hold the faculties related to rationality as distinctive of humanity, where the Moderns will also evoke laughter and the possibility of love. In Antiquity as today, however, it is always a question of showing that happiness coincides with an accomplishment of human nature23. When human life is recognized and legitimized in the plurality of its dimensions, as Martha Nussbaum does, not only is the question of the ways of life totally disqualified, but human nature ceases to be reduced to its rational part. The Aristotelian intuition according to which happiness responds to a development of human faculties, however, underlies the list, proposed by Martha Nussbaum, of capabilities without the exercise or enjoyment of which, according to her, a human life would be severely amputated.

These basic functional abilities, which Martha Nussbaum considers to have transcultural validity, include: "1. To be able to live, as far as possible, a complete human life to the end; to avoid an untimely death, or to be able to die before our life is diminished to the point of no longer being worthwhile. 2. To be able to enjoy good health, adequate nutrition, a decent home; have opportunities for sexual satisfaction; to be able to move from one place to another. 3. To be able to avoid unnecessary pain and experience the pleasure experience. 4. To be able to use our five senses; to be able to imagine, think and reason. 5. To be able to feel an attachment for people and realities external to ourselves; to be able to love those who love us and care about our fate, to be able to mourn their absence; in general, to be able to love and experience pain, desire and gratitude. 6. To be able to form a conception of the good and engage in a critical reflection on the planning of our own life. 7. To be able to live for and towards other human beings, to show them our capacity for recognition and attention, to devote ourselves to various forms of social and family interaction. 8. To be able to live in the care of and in relation to animals, plants, the world of nature. 9. Being able to laugh, play and play recreational activities. 10. Being able to live our own life, not someone else's. 10a. To be able to live our own life in an environment and context of our choice "24.

At the end of this enumeration, Martha Nussbaum suggests that a life that would be totally lacking in one or other of these dimensions would see its human content seriously diminished. Does this mean that happiness consists in the fulfillment of each of these abilities? Are the elements enumerated here "ingredients" of happiness, the components that Aristotle sought in books VII and VIII of the Politics? The analysis of this list will offer an answer to the interrogation, born in Antiquity, on the necessary and even sufficient conditions of happiness.