Temple of Athena the Savior

Years ago (and don’t think I don’t feel old typing that), either June or July was Pagan Values Blogging Month. But then Piety and Values fell out of favor with the Paganism-as-Political-Theater-Crowd (curses be upon them, may their underwear always be itchy and their chocolate never taste good) and they tried very hard to silence those of us they deemed the “Piety Posse”, as if Pious is an insult. I stopped writing for a while for reasons related to my offline life, not due to their drama, but I think it’s time to bring back Pagan Values Blogging Month. It’s time for Polytheists and traditionalists and reconstructionists in particular to start talking about VALUES and RELIGION and THEOLOGY. And yes I know some folks never stopped, but I crawled into a cozy depression hole for a while, had to focus just on myself. But without further ado, I bring you a short meditation on Arete and Eudaimonia. I intend to keep this up and bring more in the future, although on what subjects exactly, I am not sure.

Arete and Eudaimonia

The ancient Greek concepts of arete and eudaimonia offer profound insights into the pursuit of a meaningful life that I find are still relevant today. Arete, often translated as “excellence” or “virtue,” encompasses both moral character and functional excellence, unique to each entity’s purpose. Eudaimonia, frequently translated as “happiness,” signifies a deeper state of human flourishing, achieved through living one’s purpose within a community. In this essay I will explore these concepts through Aristotle’s philosophy, contrast them with Stoic ideals, and reflect on their relevance today. Arete is a multifaceted Greek term which refers to both moral virtue and skill (in its human context). It represents the highest fulfillment of a thing’s purpose, whether a tool, an animal, or a human being. The arete of a knife is in its sharpness and usefulness, while a person’s arete involves moral integrity and competence in their roles. As Aristotle explains in his Nicomachean Ethics, written to guide his son as he grew to manhood, “Virtue (arete), then, is a habit or trained faculty of choice, the characteristic of which lies in moderation or observance of the mean relatively to the persons concerned, as determined by reason, i.e., by the reason by which the prudent man would determine it.”

As Aristotle describes it, virtue or arete is not static, but a process, a learned behavior that is refined over time and repetition. This is an active, dynamic practice, rooted in reasoned choices that balance extremes. Aristotle’s moral philosophy is rooted in a balance which he calls the golden mean. The idea is that no virtue is an extreme, but everything considered a virtue is the balance between two equal but opposite extremes. For instance, courage, a key virtue, exists between the extremes of cowardice and foolhardiness. Overemphasizing courage without wisdom leads to reckless behavior, undermining true arete. Another example would be temperance (an essential Stoic virtue), which Aristotle positions as the mean between excessive indulgence and complete abstinence, healthy confidence being the middle point between excessive arrogance and self-deprecation or debasement. So we can see that arete demands a holistic cultivation of virtues, tailored to one’s context and purpose. Even within virtuous humanity this differs; a healer’s arete will be quite different from a warrior’s.

Cultivating arete leads us naturally to discussion of another uniquely Greek concept: eudaimonia . While arete describes the qualities of excellence, eudaimonia represents the ultimate aim of human life: a state of flourishing or “good spirit.” Unlike fleeting hedonistic pleasure, eudaimonia is achieved through living in accordance with one’s purpose, often within a community. Aristotle’s focus on eudaimonia emphasizes active engagement as a citizen, where virtues like justice, courage, and prudence contribute to both personal and collective well-being. This communal aspect distinguishes Aristotle’s philosophy from others, as it situates human flourishing within social bonds and shared responsibilities.

Aristotle’s emphasis on community-driven flourishing contrasts with Stoic philosophy, which prioritizes inner tranquility regardless of external circumstances. Stoics argue that virtue alone, the maintenance of calmness of mind and spirit, alongside moral integrity, is sufficient for happiness – even in extreme conditions like slavery. This austere philosophy may appeal to the ascetically- inclined among us. While the emphasis on self-reliance is laudable, external and material concerns are no small matter. We would surely look down on a parent who told their young child that it would build character for them to go hungry! This is because the parent in question would be neglecting their responsibility of care, and the deciding factor is choice. The parent has it, the child does not.

I can live with very little and be relatively happy; however, I am not a Buddha, and I do not aspire to be. I do not see a contradiction in aspiring and working towards financial prosperity, towards a minimum of comfort, and the nurturing of spiritual matters and pursuits. While I integrate Stoic philosophy into my life, pure Stoicism overlooks the external conditions which Aristotle sees as not only allowable, but actually essential for eudaimonia. Both philosophies value virtue, yet Aristotle’s vision integrates the individual’s role into society, making arete and eudaimonia inseparable from civic life. After all, if I flourish financially and socially, I am in a much better position to help those less fortunate than myself. While I may be amused by some of the stories surrounding Diogenes the Cynic, does anyone REALLY want to live like him? I don’t. Was Diogenes really able to help anyone, living in a barrel?

The fact is, the most hardened Stoic is not an island. (And there is a lot to be said about the rise of Broicism and the perversion and misunderstanding of Stoicism among certain internet subcultures, but that’s neither here nor there). We are social creatures, who need community, both with our own kind, and with animals, with Gods and spirits, and the Land, in order to be spiritually, emotionally, and mentally healthy. This balance is so lacking in today’s culture.

A key distinction between ancient Greek and modern ideals lies in their approach to personal development. Modern society often celebrates specialization, encouraging people to max out one or two skills while completely neglecting others. This leaves us blind to life and easily controllable by those in authority, as we don’t have enough information in various subjects to be aware of when we are being lied to. In contrast, the Greeks pursued well-roundedness as a hallmark of arete. A person could excel greatly in one area—say, mathematics— but ignoring virtues like courage or social skills, they would fall short of true excellence. I myself am artistically inclined, and it’s likely I will always somewhat struggle with math. It takes a lot for my brain to shift gears. Yet it is in my striving for balance across my abilities and especially outside my comfort zone that meaning can be found. Growing past what you thought were your limits is intrinsically valuable and rewarding. Aristotle warns against overemphasizing one virtue, such as courage, without tempering it with wisdom or prudence, as this leads to an imbalance which undermines arete.

The concepts of arete and eudaimonia offer timeless guidance for living a fulfilling life. In this Godless age, these virtues are needed more than ever (and at some point I need to dive deeply into the true meaning of piety, but that’s outside the realm of this essay). Arete is a practice, a cultivation of excellence through balanced virtues, guided by reason and the golden mean. Through eudaimonia we can find flourishing not in isolation but through purposeful engagement with our communities. While Stoicism’s aim is inner resilience, Aristotle’s vision of a well-rounded, socially connected life resonates deeply for me. By embracing the Greek ideal of holistic excellence, we can aspire to lives of both personal virtue and collective flourishing.