Philosophy of Happiness Exam 2
According to Aristotle's version of the teleological theory (as interpreted by Sumner), a person has well-being if she performs her function.
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According to Aristotle, all rational action aims at some END, but this END needn't necessarily be taken to be GOOD by the rational agent.
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According to Eudaimonism, philosophy has no role helping us understand what the human good consists in, and so no role in helping us understand what the happy life involves.
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According to Nozick, the experience machine argument shows that, since well-being is constituted by pleasure, it is irrational to not plug in to the experience machine.
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According to Sumner in the reading for this module, "desire" and "enjoyment" are equivalent terms.
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According to Sumner in the reading for this module, our emotional reactions to being deceived suggest that our concern for truth has nothing to do with our own well-being or prudential value.
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According to Sumner in the reading for this module, the desire satisfaction theory of well-being makes well-being depend entirely on mental states.
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According to Sumner's account in the reading for this module, mental state theories of well-being make well-being depend entirely on the instrospectively discriminable states of a person.
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According to Sumner's theory of well-being, a person has well-being exactly to the extent that they are happy.
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According to Sumner's theory of well-being, if one is mistaken about an aspect of one's life, that aspect can't contribute to one's well-being.
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According to Sumner, Aristotle's teleological theory of well-being passes the test of descriptive adequacy.
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According to Sumner, a theory of well-being that provided a list of sources of well-being would meet the criterion of formality.
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According to Sumner, any descriptively adequate theory of well-being must reflect the idea that human persons aim, in all their actions, to promote their own well-being.
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According to Sumner, the fact that our ordinary concept of well-being is subjective necessarily implies that the correct theory of well-being must be subjective.
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According to Sumner, the most powerful objection to the teleological theory is that modern science shows that human beings don't have a function.
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According to Sumner, the teleological theory of well-being conflates aesthetic and prudential value.
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According to Sumner, whether a person as a happy life depends entirely upon their judgments about the conditions of their life.
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According to the Eudiamonist understanding of moral virtue, a person has the moral virtues provided that she performs actions that are morally virtuous.
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According to the position developed by Sumner, the extent of a person's well-being is determined by the extent of their ethical action and virtue.
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All philosophers who accept the Eudaimonist framework also accept the same determinate view as to what a happy human life involves
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Aristotle's teleological theory (as interpreted by Sumner) makes well-being depend on a person's point of view (as determined by her particular attitudes and interests).
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In his discussion of aesthetic value, Sumner maintains that the aesthetic value of a human life necessarily contributes to its prudential value.
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In his discussion of perfectionist value, Sumner maintains that the perfectionist value of a human life necessarily contributes to it prudential value.
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In section 1.3 of his book on well-being, Sumner develops and defends a view of what makes a human life aesthetically valuable.
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In the lecture video's for this module, Arya Stark is an example of a person who does satisfy the information requirement on authentic happiness.
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In the reading for this module, Sumner establishes that the desire satisfaction theory of well-being is descriptively adequate.
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In the reading for this module, Sumner maintains that happiness is getting what you want.
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In the reading for this module, Sumner maintains that our judgments about cases involving posthumous desires definitively undercuts the desire satisfaction theory of well-being.
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In the reading for this module, Sumner uses the example of pleasant surprises to show that desiring X isn't sufficient for X's contributing directly to the well-being of a person.
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On Sumner's theory of well-being, my life is going well for me provided that I think that it is going well for me -- i.e. if I think my life is going well for me, it is going well for me.
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On the externalist model of pleasure, pleasures are mental states that occur outside the human mind.
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Sumner emphasizes that perfectionist and prudential value can come apart for entities without a point of view.
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Sumner holds that an individual's life can have well-being even if their life doesn't go well for them.
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Sumner's theory of well-being is BOTH a subjective theory and a mental state theory.
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The Classical Utilitarians discussed by Sumner in the readings for this module identify pleasure with virtue.
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The Eudaimonist framework accepts the idea that prudential value and ethical value necessarily come into conflict.
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The Stoics maintain that a rational agent will appreciate the significance of moral virtue starting early in childhood.
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The Stoics maintain that it isn't rational to choose moral virtue over external goods.
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The entry point for ethical reflection described by Annas mainly involves looking at the events of one's life as a sequence of causes
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The posthumous desires Sumner discusses in the reading for this module are desires we have after we are dead.
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The second main part of our course will primarily focus on theories of happiness.
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The second part of our course will primarily examine theories of happiness.
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The teleological theory is classified by Sumner as an objective theory of well-being.
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Within the Eudaimonist framework, the entry point for ethical reflection is an impartial viewpoint from which one tries to grasp moral truths independently from any relevance these might have for one's life as a whole.
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What type of value does Sumner identify with personal well-being?
prudential value
According to Sumner in the reading for this module, if I desire X, X must be something in the future.
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According to Sumner, a basic measure of the descriptive adequacy of theories of well-being is how well they cohere with and explain ordinary judgments about well-being.
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According to Sumner, one problem with teleological theories is that they have a hard time appropriately delimiting the class of well-being subjects, i.e. saying which entities have (and don't have) well-being.
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According to Sumner, the authentic happiness theory passes the test of descriptive adequacy better than desire satisfaction, hedonistic, and teleological theories.
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According to Sumner, the fact that there are reasons to not plug in to the experience machine does not itself necessarily show the hedonistic theory of well-being is false since these reasons may not be connected to well-being or prudential value.
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According to a the video lectures for this module, for Sumner a subjective theory of well-being will make well-being depend only on mental states.
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According to the Eudaimonism, it is possible for a person to be mistaken about what the happy life consists in.
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According to the Eudaimonism, the final good for human beings must be comprehensive and self-sufficient.
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According to the Eudaimonist account of moral virtue, their are important similarities between moral virtue and practical skills like carpentry.
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According to the Eudaimonist framework, the happy life must involve pleasure in at least some way.
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According to the lecture videos for our course, Sumner uses the terms "well-being" and "welfare" more or less interchangeably.
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According to the lecture videos for this module, Sumner suggests that the "success in aims" version of the desire satisfaction theory of well-being is undermined by some of the same counterexamples that undermine other versions of the theory.
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According to the video lectures for this module, Sumner uses the terms "well-being" and "welfare" more or less interchangeably.
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According to the video lectures for this module, for Sumner the idea that the concept well-being is subjective means that well-being is always value FOR a particular person.
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According to the video lectures for this module, the key idea in the Stoics argument against Aristotle is the idea that moral virtue has distinctive and immense value.
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As Sumner interprets Aristotle, the function of human beings is what distinguishes human beings from other species.
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For Sumner the terms "well-being" and "welfare" are basically synonymous.
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In the lecture videos for this module, Theon Greyjoy is an example of a person who does not satisfy the autonomy requirement on authentic happiness.
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In the reading for this module, Sumner presents an account of what it means to be happy or to have a have a happy life.
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In the video lectures for the module, the effects of winning the lottery on lottery winners is used to illustrate the idea that material wealth benefits a person only if they have practical wisdom.
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Jane desires X. X occurs, but Jane doesn't enjoy X. According to Sumner in the reading for this module, an information requirement that attempts to eliminate this desire because Suzy doesn't enjoy X would be inconsistent with the basic idea of a desire satisfaction theory.
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On Sumner's theory of well-being, the happiness that counts as well-being is authentic happiness.
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On both the internalist and externalist models of pleasure, pleasure in a introspectively discriminable feature of a person's mind.
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On the sensation model of pleasure, it would be possible for one's mental states to count as pleasures even if one doesn't take a positive attitude towards those mental states.
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Plato's argument in the Euthydemus supports the idea that moral virtue is necessary for happiness.
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Sumner uses the story of Sigmund Freud's end of life choices to illustrate the shortcomings of a hedonistic theory of well-being that views pleasures as positively toned sensations.
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Teleological theories have been developed by some environmental ethicists.
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The Stoics reject Aristotle's account of our final end because Aristotle's view is committed to the idea that it is possible for external goods to add to the value of virtue.
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Within the Eudaimonist framework, happiness is identified with our Final End as rational agents, whatever that end turns out to be.
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Within the Eudaimonist framework, human happiness is identified with our final end, whatever that turns out to be.
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Within the Eudaimonist framework, it is possible for a person to be mistaken about whether they are happy.
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