His conception of it is certainly not lightweight. Eudaimonistic theories emphasize both physical and psychological strength and stability with respect to sudden reversals and adversity. In fact, the Stoics (at least some of them, sometimes) appear to run the analogy between health and virtue all the way to a common vanishing point, and to think of perfect virtue as perfect health (Becker, 1998, Ch. Some of the debate in bioethics about the definition of health has been about whether there is a purely descriptive, value-free, scientific definition of health, or whether health is implicitly a normative concept connected to notions of what is good for humansand ultimately what is ethically good. (3) We have good reason to think that various elements of psychological well-being are necessary for sustaining physical and psychological strengthsand thus necessary for preventing declines toward ill health. The role can be work, family, and social roles and these are determined by societal expectations. The ambiguity of complete well-being. 1. Eudaimonistic Health: Complete Health, Moral Health (2 days ago) WebEudaimonistic theories emphasize both physical and psychological strength and stability with respect to sudden reversals and adversity. This unified conception of healthpositive and negative, physical and mentalrestricted to areas in which there are such reciprocal causal connections, seems a plausible candidate for the level of health that might be required by basic justice. Simultaneously with the development of agency, healthy human development involves the differentiation and modulation of primal affective responses through self-awareness, awareness of causal connections between external events and internal affective states, and striving for congruence between the norms of sociality and the aims of agency generally. This is crucial because central affective states, negative and positive, are persistent and perhaps even quasi-dispositional also: they tend to perpetuate or even exaggerate themselves or related states. Such satisfaction may range from an affectless absence of regret to intensely positive satisfaction with the way ones life has gone, overall. Items were written in a Likert-scale format, and were tailored at representing each of the four models of health suggested by Smith (1981): clinical, role-performance, adaptative and eudaimonistic. And more to the point here, there is no evidence that even Stoics support enforceable requirements, as a matter of justice, to bring themselves and their students from robust health to something approximating perfection.