Hedonia or eudaimonia: Which happiness really makes you happy?

Imagine you’ve had a wonderful evening: delicious food, good music, relaxing hours on the sofa. You feel great—and yet, the next morning, a faint sense of emptiness creeps in. Does that sound familiar? Many people do. And this is precisely where one of the oldest and most fascinating questions in human history begins: What is happiness, really—and what kind of happiness truly contributes to a fulfilling life? The terms hedonism and eudaimonia represent two fundamentally different answers to this question. Both have their merits, both have been studied, and both could be part of your life—in very different ways. This article invites you to delve deeper into these two worlds: not to dictate how you should live, but to offer guidance when you wonder why some joys fade so quickly—and what it takes to make life feel truly meaningful.

Hedonia and Eudaimonia: Two Ancient Concepts, Rediscovered

The roots of these two concepts of happiness go back a long way—all the way to antiquity. Hedonia is derived from the Greek word for pleasure and enjoyment and describes the pursuit of pleasant feelings, of joy in the moment, and of the avoidance of pain. Eudaimonia, on the other hand, originates from Aristotle’s philosophy and refers to something far more complex: the flourishing of the human person, the good, successful life—not merely the pleasant one.

In his Nicomachean Ethics, Aristotle describes eudaimonia as the highest purpose of human action. For him, happiness was not an emotional state that simply befalls one, but an activity: the active life lived in accordance with one’s own virtues and abilities. This is a fundamental difference from the hedonistic understanding, which conceives of happiness primarily as an emotional experience.

In modern psychology, these concepts have been taken up and further developed scientifically. In their influential 2001 work, Ryan and Deci demonstrated that while hedonic happiness and eudaimonic well-being overlap, they nevertheless address different dimensions of human experience—and that both can contribute to well-being in their own way, albeit with varying degrees of depth and sustainability.

What does hedonistic happiness mean—and why isn’t it the whole picture?

Hedonic happiness can perhaps be described most simply as follows: it is the good in the here and now. A delicious meal, laughter with friends, a warm bath after a long day, the thrill of an exciting movie. Hedonic experiences can immediately enrich life and are by no means trivial or wrong—they are a natural and valuable part of the human experience.

In research, hedonic well-being is often described in terms of two main components: the experience of positive emotions (and the relative absence of negative ones) as well as life satisfaction—that is, the cognitive assessment of whether one’s life is going well overall. For some people, this form of happiness brings a vibrant, joyful quality to everyday life that can be very valuable.

However, studies suggest that hedonistic pleasures are often subject to a process that researchers call hedonistic adaptation: what excites us today may seem taken for granted tomorrow. The new smartphone, the pay raise, the vacation—the thrill often fades faster than we hope. This does not mean that hedonistic experiences are worthless, but perhaps only that they alone may not be enough to create a permanently fulfilling life.

Eudaimonic Well-Being: When Life Takes on Meaning

Eudaimonic well-being is harder to pin down—and perhaps that is precisely what makes it so appealing. It is not about always feeling good, but about leading a life that feels meaningful. This can involve challenges, discomfort, and effort—yet still leave one with a deep sense of inner satisfaction.

In 1989, Carol Ryff developed one of the most influential models of psychological well-being—the Psychological Well-Being Scale. In it, she identified six dimensions that together could describe eudaimonic well-being: self-acceptance, positive relationships with others, autonomy, environmental mastery (i.e., the feeling of being able to shape one’s own life), personal growth, and meaning in life. It is a rich, multidimensional picture—far removed from a simple happiness scale.

The aspect of meaning in life, in particular, seems to play a significant role in research. In his 2008 study, Michael Steger demonstrated that experiencing meaning in life—that is, the feeling that one’s existence is coherent and meaningful—can be closely linked to psychological well-being, regardless of whether a person is currently experiencing positive or negative emotions. People who can find meaning in their lives seem to experience a certain inner stability even during difficult times.

In 2014, Huta and Waterman deepened our understanding of how eudaimonic experiences can manifest in everyday life. They distinguished between eudaimonic action (committing to something that transcends oneself), eudaimonic experience (the feeling of authenticity and vitality), and the outcome of this pursuit—the feeling of leading a good, fulfilled life. Their research suggests that eudaimonic orientations may be associated with greater long-term well-being than purely hedonistic strategies.

Aristotle on the good life "Eudaimonia is not an emotion that comes over us - it could rather be understood as a way of life: active, committed, in accordance with what is really important to us." - based on Aristotle, Nicomachean Ethics

A Meaningful Life: What Research Suggests About Deep Satisfaction

What exactly does it mean to lead a meaningful life? Research doesn’t provide a ready-made answer here—and perhaps that’s a good thing, because what gives one person a sense of meaning can differ greatly from what seems meaningful to another. Nevertheless, there are patterns that seem to emerge time and again in studies.

Deep, authentic relationships; the experience of self-efficacy—that is, the sense that one’s own actions make a difference; the opportunity to apply one’s own strengths and abilities; and the feeling of contributing to something greater than oneself: all of these repeatedly emerge in various research contexts as potential sources of eudaimonic experience.

What is interesting here is that meaningful activities do not always have to be immediately pleasant. Someone who works for hours on a difficult project may feel exhausted—and yet deeply satisfied. Someone who cares for a sick person may experience grief—and at the same time a kind of inner coherence. Research suggests that this ambivalent quality of eudaimonic experiences may be precisely what distinguishes them from hedonistic moments: they leave behind something that lasts.

Hedonia and Eudaimonia: Opposites or Complements?

It would be too simplistic—and also not entirely accurate—to portray Hedonia and Eudaimonia as opposites between which one must choose. As Ryan and Deci (2001) highlight in their review of well-being research, both dimensions can complement and enrich one another. A life full of meaning does not have to be ascetic or joyless—and joy does not preclude depth.

Some people, for example, find that meaningful activities can also bring hedonistic pleasure: losing oneself in creative work, laughing with close friends, celebrating a shared goal. Conversely, hedonistic experiences—pleasure, relaxation, lightheartedness—can be important resources that allow us to recharge our batteries for what truly matters to us.

The difference may lie less in an either/or choice than in balance and awareness: How much space does short-term gratification occupy in my life? And how much space do I leave for what is meaningful to me on a deeper level? These are questions that have no universal answer—but they may be worth asking again and again.

What Psychology Tells Us About Long-Term Well-Being

Anyone who delves a little deeper into well-being research will encounter a consistent pattern: Purely hedonistic lifestyles—that is, those primarily focused on pleasure, consumption, and the avoidance of discomfort—may generate positive feelings in the short term, but in the long run, they may be less strongly associated with life satisfaction and inner well-being than eudaimonic orientations.

In her research, Ryff (1989) found that people who score high on eudaimonic dimensions such as personal growth, meaning in life, and authentic relationships tend to report a higher quality of life even when they are not currently experiencing particularly positive emotions. This is a remarkable finding: well-being may run deeper than our current emotional barometer.

At the same time, it is important not to turn this idea into a criticism. People who focus heavily on pleasure and relaxation during certain phases of life may be doing exactly what they need right now. And sometimes the hedonistic experience—the conscious enjoyment of the moment—is a form of self-care that certainly has its own depth. Research can provide guidance, but it cannot make a life livable. Only you can do that.

Aristotle's Concept of Happiness in Modern Life: What Might Eudaimonia Look Like in Practice?

What Aristotle described more than two thousand years ago may sound abstract at first glance—the flourishing of the human being through virtuous action. But in modern psychology, this concept becomes quite tangible. Eudaimonic well-being in everyday life could look like this, for example:

• You commit to a task where you can fully utilize your abilities—and in doing so, experience a sense of vitality and authenticity.
• A relationship in your life is sustained by genuine mutual care—not just through shared fun, but also through shared growth.
• You make a difficult decision that aligns with your values, even if it’s uncomfortable in the short term.
• You take time to reflect on what truly matters to you—not what you like, but what you value.

These moments don’t have to be dramatic or life-changing. Huta and Waterman (2014) suggest that eudaimonic experiences can often be found in small, everyday moments—in attentive listening, in conscious engagement, in honest conversation. Perhaps the good life is less a goal than an attitude.

It might also be helpful to ask yourself every now and then: What would I do if it weren’t about feeling good, but about who I want to be? That’s not an easy question—but it may be one of the most valuable.

The Meaning of Life: Why It Can't Be Forced

One of the most interesting—and sometimes most frustrating—aspects of eudaimonic well-being is that it cannot be directly pursued. Meaning in life cannot be bought, checked off a to-do list, or forced. In his research, Steger (2008) emphasizes that the search for meaning and the experience of meaning can be two different things—and that the former does not automatically lead to the latter.

Some people find that meaning arises rather than being sought: through dedication to something that matters to them, through genuine encounters with others, through taking on responsibility, or through enduring hardship. This can sometimes feel like a paradox: the more we directly strive for meaning, the more it might elude us—and the more we turn toward the life that truly engages us, the more often it might emerge.

This doesn’t mean you should wait passively. But it might mean that the question “What gives my life meaning?” has less of a one-time answer and is more of an invitation to keep looking: What moves me? What makes me feel alive—even when it’s hard? What do I want to leave behind?

Of course, this article is no substitute for personal counseling or therapeutic support if you are going through a difficult phase in your life. For some people, it can be helpful to explore such questions together with a professional.

Thinking of Hedonia and Eudaimonia Together: A Proposal for Balance

Instead of pitting Hedonia and Eudaimonia against each other, it might be more enriching to perceive them as two complementary voices in one’s own life. Both have something to say. Both can contribute something. The question is perhaps less “Which kind of happiness is the right one?” and more: “Which aspect is currently lacking in my life?”

If you find that your daily life is rich in pleasures, yet you feel a certain emptiness inside, this could be a sign that the eudaimonic dimension deserves more space: more genuine connection, more engagement with what matters to you, more action in harmony with your values.

If, on the other hand, you invest a great deal of energy in meaningful projects and responsibilities but rarely truly pause to enjoy the moment, a little more hedonistic attention—conscious joy, relaxation, lightness—might enrich your well-being.

Research suggests that the interplay of both dimensions may be the most sustainable foundation for a fulfilling life—not an either/or choice, but a conscious navigation between pleasure and meaning, between lightness and depth. Perhaps that is the true art of the good life.

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What is the difference between hedonia and eudaimonia?

Hedonia refers to the pursuit of pleasant feelings and the avoidance of pain - in other words, what we commonly know as short-term well-being. Eudaimonia, on the other hand, coined by Aristotle in the Nicomachean Ethics, refers to the deeper flourishing of the human being: a life that could be characterized by meaning, growth, authentic relationships and conformity with one's own values. Both concepts describe different dimensions of well-being and are being scientifically investigated in psychology today.

Is it possible to live both hedonically and eudaimonically?

Yes, and many researchers suggest that a combination of both orientations may be particularly beneficial for well-being. Ryan and Deci (2001) showed that hedonic and eudaimonic aspects are not mutually exclusive, but can complement each other. Pleasure and meaning need not be opposites - sometimes meaningful experiences can also bring hedonic pleasure, and relaxation can provide energy for deeper engagement.

Why do some pleasures feel so short-lived?

This could be related to a phenomenon that researchers call hedonic adaptation: People often get used to positive changes in their lives quickly, so that their effect on their well-being diminishes. This does not mean that pleasure is worthless - but it could explain why purely hedonically oriented lifestyles sometimes do not bring the hoped-for lasting fulfillment. Eudaimonic experiences, on the other hand, such as personal growth or deep connections, seem to be less subject to this wear and tear.

How can I find more meaning in my everyday life?

Research, for example by Steger (2008), suggests that meaning often arises less through direct search than through conscious engagement. It might be helpful to ask yourself: What activities make me feel alive, even if they are exhausting? What relationships make me feel truly seen? What do I want to contribute to something bigger than myself? These questions have no quick answers - but regular pauses and reflection could help bring us a little closer to our own purpose. In cases of deep meaninglessness or persistent inner suffering, professional support can also be a valuable aid.

What does research say about psychological well-being according to Ryff?

In 1989, Carol Ryff developed an influential model of psychological well-being that encompasses six dimensions: Self-acceptance, positive relationships, autonomy, environmental mastery, personal growth and meaning in life. Studies based on this scale suggest that people who achieve high scores on these dimensions may also experience greater well-being in the long term - regardless of current emotional states. Ryff's model is one of the most frequently cited approaches in positive psychology today.

Is Aristotle's concept of eudaimonia still relevant today?

Many researchers see Aristotle's concept of eudaimonia as a surprisingly contemporary basis for understanding human well-being. The idea that a good life could be achieved not primarily through pleasure, but through the active development of one's own potential and living in accordance with one's own values, can be found in numerous modern theories of psychology - from Ryff's model of well-being to Ryan and Deci's theory of self-determination and Steger's research into meaning. Aristotle's thoughts have survived the millennia surprisingly well.

Perhaps today, after reading this article, you might want to pause for a moment and ask yourself: What has truly made me feel alive in recent weeks—not just happy, but truly alive? Not to find some grand answer, but simply to listen to yourself. Sometimes, more reveals itself than we would have expected. And perhaps that is exactly the first step on the path to a life that doesn’t just feel good—but that truly feels like your own.