title: The concept of eudaimonia in the context of Aristotelian rational theology
metadata.name: dc.contributor.author
metadata.value: Svetlov, Roman V.
metadata.lang: -
metadata.name: dc.date.accessioned
metadata.value: 2022-09-26T09:42:47Z
metadata.lang: -
metadata.name: dc.date.available
metadata.value: 2022-09-26T09:42:47Z
metadata.lang: -
metadata.name: dc.date.issued
metadata.value: 2022-09
metadata.lang: -
metadata.name: dc.identifier.citation
metadata.value: Svetlov R. V. The concept of eudaimonia in the context of Aristotelian rational theology. Issues of Theology, 2022, vol. 4, no. 3, pp. 342–351.
metadata.lang: en_GB
metadata.name: dc.identifier.other
metadata.value: https://doi.org/10.21638/spbu28.2022.301
metadata.lang: -
metadata.name: dc.identifier.uri
metadata.value: http://hdl.handle.net/11701/37892
metadata.lang: -
metadata.name: dc.description.abstract
metadata.value: The Aristotelian doctrine of the knowledge of God offers two models of this process:
  by nature and by learning. A careful reading of Nicomachean Ethics allows
  us to consider this text as an important source for the Stagirite’s teaching on the
  knowledge of God “by nature”. Eudaimonia in Aristotle’s interpretation means life
  according to nature. But in human nature the mind is dominant. Therefore, mental
  activity is the highest and happiest and filled with the highest pleasure. This is precisely
  the basis for the superiority of theoretical life over the practical. Of course,
  immortality is unattainable for a person. Man is not only a rational being, but also
  a social and bodily one. In its highest manifestation, in the act of thinking, he is
  incorporeal. Intellectual contemplation, which allows one to grasp an object in its
  being, to see its form, is a way of being outside the body. The kind of being that God undoubtedly possesses. Eudaimonia, contemplation and the most correct, highest
  pleasure coincide in it. That is, the highest form of a happy life that is available to
  a person is not just divine happiness, but the very happiness of a deity. The person
  who has comprehended it will no longer know God through reflection and reason,
  but directly, through his own experience.
metadata.lang: en_GB
metadata.name: dc.description.sponsorship
metadata.value: The reported study was funded by the Russian Foundation for Basic Research according
  to the research project No. 21-011-44178 “Formation of rational theology in Antiquity and the
  early Middle Ages”.
metadata.lang: en_GB
metadata.name: dc.language.iso
metadata.value: ru
metadata.lang: en_GB
metadata.name: dc.publisher
metadata.value: St Petersburg State University
metadata.lang: en_GB
metadata.name: dc.relation.ispartofseries
metadata.value: Issues of Theology;Volume 4; Issue 3
metadata.lang: -
metadata.name: dc.subject
metadata.value: Aristotelian ethics
metadata.lang: en_GB
metadata.name: dc.subject
metadata.value: teleology
metadata.lang: en_GB
metadata.name: dc.subject
metadata.value: theology of Lycaeus
metadata.lang: en_GB
metadata.name: dc.subject
metadata.value: eudaimonia
metadata.lang: en_GB
metadata.name: dc.subject
metadata.value: Aristotle’s doctrine of pleasure
metadata.lang: en_GB
metadata.name: dc.title
metadata.value: The concept of eudaimonia in the context of Aristotelian rational theology
metadata.lang: en_GB
metadata.name: dc.type
metadata.value: Article
metadata.lang: en_GB
resources.filename: 342-351.pdf
resources.url: https://dspace.spbu.ru/bitstream/11701/37892/1/342-351.pdf
resources.format: Adobe PDF
resources.size: 674,67 kB