All ancient ethical theorists understand eudaimonia to be the highest human good, but they differ from one another regarding how to achieve it in its relation to aretê. Specifying the relation between these two central concepts is one of the important preoccupations of ancient ethics, and a subject of much disagreement. As a result, there are a various forms of eudaimonism. Two of the most influential forms are those of Aristotle and the Stoics. Aristotle takes virtue and its exercise to be the most important constituent in eudaimonia but does acknowledge the importance of external goods such as health, wealth, and beauty. By contrast, the Stoics make virtue necessary and sufficient for eudaimonia and thus deny the necessity of external goods -(personally I favor the Stoics idea,verse Aristotle's,which leads to pursue of pleasures,material wealth etc.)

In intellectual history, the Idea of Progress is the idea that advances in technology, science, and social organization can produce an improvement in the human condition. That is, people can become better in terms of quality of life (social progress) through economic development (modernization), and the application of science and technology (scientific progress). The assumption is that the process will happen once people apply their reason and skills, for it is not divinely foreordained. The role of the expert is to identify hindrances that slow or neutralize progress.

The Idea of Progress emerged primarily in the Enlightenment in the 18th century.[1][2] Significant movements in this period were Diderot's Encyclopedia, which carried on the campaign against authority and superstition, and the French Revolution. Some scholars consider the idea of progress that was affirmed with the Enlightenment, as a secularization of ideas from early Christianity, and a reworking of ideas from ancient Greece.[3][4][5]

In the nineteenth century, the idea of progress was united by Charles Darwin and Herbert Spencer to their theories of evolution. The Spencerian version of it, called Social Darwinism, was very widely influential among intellectuals in many fields in the late nineteenth century.[6] By the 1920s, however, Social Darwinism had generally lost favor with intellectuals, especially because World War I had shown that modern technology could cause horrible negative impacts on human affairs


  Magnanimity (derived from the Latin roots magna, great, and animus, mind) is the virtue of being great of mind and heart. It encompasses, usually, a refusal to be petty, a willingness to face danger, and actions for noble purposes. Its antithesis is pusillanimity. Magnanimity is a latinization of the Greek word μεγαλοψυχία, megalopsychia which means greatness of soul and was identified by Aristotle as "the crowning virtue". Although the word magnanimity has a traditional connection to Aristotelian philosophy, it also has its own tradition in English which now causes some confusion.[1]

ProgressStanford Encyclopedia of Philosophy

Philosophical proponents of progress assert that the human condition has improved over the course of history and will continue to improve. Doctrines of progress first appeared in 18th-century Europe and epitomize the optimism of that time and place. Belief in progress flourished in the 19th century. While skeptics of progress did exist alongside its supporters from the beginning, it was not until the 20th century that theorists backed away en masse from the notion. Many 20th-century thinkers rejected the notion of progress after horrendous events such as the two World Wars, the Holocaust, and the use of nuclear weaponry. ?

 idea of progress