Hedonic
.Hedonism is a that argues seeking and avoiding are the only components of. Ethical hedonism is the view that combines hedonism with ethics, which claim that what we should do depends exclusively on what affects the well-being individuals have. Ethical hedonists would defend either increasing pleasure and reducing suffering for all beings capable of experiencing them, or just reducing suffering in the case of. According to, only the minimization of suffering would matter.
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Ethical hedonism is said to have been started by of Cyrene, a student of. He held the idea that pleasure is the highest good.For its part, hedonistic ethical egoism is the idea that all people have the right to do everything in their power to achieve the greatest amount of pleasure possible to them. It is also the idea that every person's pleasure should far surpass their amount of pain. The Cyrenaics were an ultra-hedonist Greek school of philosophy founded in the 4th century BC, supposedly by, although many of the principles of the school are believed to have been formalized by his grandson of the same name,. The school was so called after, the birthplace of Aristippus. It was one of the earliest schools.
The Cyrenaics taught that the only intrinsic good is pleasure, which meant not just the absence of pain, but positively enjoyable momentary sensations. Of these, physical ones are stronger than those of anticipation or memory. They did, however, recognize the value of social obligation, and that pleasure could be gained from. Was a latter exponent of hedonism who was a disciple of, while becoming well known for expounding. The school died out within a century, and was replaced by.The Cyrenaics were known for their skeptical. They reduced logic to a basic doctrine concerning the criterion of truth. They thought that we can know with certainty our immediate (for instance, that one is having a sweet sensation) but can know nothing about the nature of the objects that cause these sensations (for instance, that the honey is sweet).
They also denied that we can have knowledge of what the experiences of other people are like. All knowledge is immediate sensation. These sensations are motions which are purely subjective, and are painful, indifferent or pleasant, according as they are violent, tranquil or gentle. Further, they are entirely individual and can in no way be described as constituting absolute objective knowledge. Feeling, therefore, is the only possible criterion of knowledge and of conduct.
Our ways of being affected are alone knowable. Thus the sole aim for everyone should be pleasure.Cyrenaicism deduces a single, universal aim for all people which is pleasure. Furthermore, all feeling is momentary and homogeneous. It follows that past and future pleasure have no real existence for us, and that among present pleasures there is no distinction of kind. Socrates had spoken of the higher pleasures of the intellect; the Cyrenaics denied the validity of this distinction and said that bodily pleasures, being more simple and more intense, were preferable.
Momentary pleasure, preferably of a physical kind, is the only good for humans. However some actions which give immediate pleasure can create more than their equivalent of pain. The wise person should be in control of pleasures rather than be enslaved to them, otherwise pain will result, and this requires judgement to evaluate the different pleasures of life. Regard should be paid to law and custom, because even though these things have no intrinsic value on their own, violating them will lead to unpleasant penalties being imposed by others. Likewise, friendship and justice are useful because of the pleasure they provide. Thus the Cyrenaics believed in the hedonistic value of social obligation and altruistic behaviour.Epicureanism. Main articles: andEpicureanism is a system of based upon the teachings of ( c.
270 BC), founded around 307 BC. Epicurus was an, following in the steps of. His led him to a general stance against superstition or the idea of divine intervention.
Following —about whom very little is known—Epicurus believed that the greatest good was to seek modest, sustainable 'pleasure' in the form of a state of tranquility and freedom from fear and absence of bodily pain through knowledge of the workings of the world and the limits of our desires. The combination of these two states is supposed to constitute happiness in its highest form. Although Epicureanism is a form of hedonism, insofar as it declares pleasure as the sole intrinsic good, its conception of absence of pain as the greatest pleasure and its advocacy of a simple life make it different from 'hedonism' as it is commonly understood. In the Epicurean view, the highest pleasure (tranquility and freedom from fear) was obtained by knowledge, friendship and living a virtuous and temperate life. He lauded the enjoyment of simple pleasures, by which he meant abstaining from bodily desires, such as sex and appetites, verging on. He argued that when eating, one should not eat too richly, for it could lead to dissatisfaction later, such as the grim realization that one could not afford such delicacies in the future. Likewise, sex could lead to increased lust and dissatisfaction with the sexual partner.
Epicurus did not articulate a broad system of social ethics that has survived but had a unique version of the.It is impossible to live a pleasant life without living wisely and well and justly (agreeing 'neither to harm nor be harmed'), and it is impossible to live wisely and well and justly without living a pleasant life.Epicureanism was originally a challenge to, though later it became the main opponent of. Epicurus and his followers shunned politics. After the death of Epicurus, his school was headed by; later many Epicurean societies flourished in the Late Hellenistic era and during the Roman era (such as those in, and ). The poet is its most known Roman proponent. By the end of the Roman Empire, having undergone Christian attack and repression, Epicureanism had all but died out, and would be resurrected in the 17th century by the atomist, who adapted it to the Christian doctrine.Some writings by Epicurus have survived.
Some scholars consider the epic poem by to present in one unified work the core arguments and theories of Epicureanism. Many of the papyrus scrolls unearthed at the at are Epicurean texts. At least some are thought to have belonged to the Epicurean.Yangism. Main article:Yangism has been described as a form of psychological and ethical egoism. The Yangist philosophers believed in the importance of maintaining self-interest through 'keeping one's nature intact, protecting one's uniqueness, and not letting the body be tied by other things'. Disagreeing with the Confucian virtues of li (propriety), ren (humaneness), and yi (righteousness) and the Legalist virtue of fa (law), the Yangists saw wei wo, or 'everything for myself,' as the only virtue necessary for self-cultivation.
Individual pleasure is considered desirable, like in hedonism, but not at the expense of the health of the individual. The Yangists saw individual well-being as the prime purpose of life, and considered anything that hindered that well-being immoral and unnecessary.The main focus of the Yangists was on the concept of xing, or human nature, a term later incorporated by Mencius into Confucianism. The xing, according to sinologist A.
Graham, is a person's 'proper course of development' in life. Individuals can only rationally care for their own xing, and should not naively have to support the xing of other people, even if it means opposing the emperor. In this sense, Yangism is a 'direct attack' on Confucianism, by implying that the power of the emperor, defended in Confucianism, is baseless and destructive, and that state intervention is morally flawed.The Confucian philosopher Mencius depicts Yangism as the direct opposite of Mohism, while Mohism promotes the idea of universal love and impartial caring, the Yangists acted only 'for themselves,' rejecting the altruism of Mohism. He criticized the Yangists as selfish, ignoring the duty of serving the public and caring only for personal concerns. Mencius saw Confucianism as the 'Middle Way' between Mohism and Yangism.Judaism believes that the world was created to serve God, and in order to do so properly, God in turn gives mankind the opportunity to experience pleasure in the process of serving Him. (Talmud Kidushin 82:b)placed in the —Eden being the Hebrew word for 'pleasure'. In recent years, Rabbi articulated five different; connecting with God is the highest possible pleasure.
The Book of Ecclesiastes in the Old Testament proclaims, 'There is nothing better for a person than that he should eat and drink and find enjoyment in his toil. This also, I saw, is from the hand of God.' (Ecclesiastes 2:24)Christianity. Main article:Ethical hedonism as part of has also been a concept in some circles, particularly in those of the tradition. The term was first coined by theologian in his 1986 book Desiring God: “My shortest summary of it is: God is most glorified in us when we are most satisfied in Him. Or: The chief end of man is to glorify God by enjoying Him forever. Does Christian Hedonism make a god out of pleasure?
It says that we all make a god out of what we take most pleasure in.” Piper states his term may describe the theology of, who in 1812 referred to 'a future enjoyment of Him God in heaven'. Already in the 17th century, the atomist had adapted Epicureanism to the Christian doctrine.Hinduism The concept of hedonism is also found in (heterodox) philosophy such as the school. However, Hedonism is criticized by (orthodox) schools of thought on the basis that it is inherently egoistic and therefore detrimental to spiritual liberation. Utilitarianism. Main article:Utilitarianism addresses problems with moral motivation neglected by by giving a central role to happiness. It is an ethical theory holding that the proper course of action is the one that maximizes the overall good of the society.
It is thus one form of, meaning that the moral worth of an is determined by its resulting outcome. The most influential contributors to this theory are considered to be the 18th and 19th-century British philosophers. Conjoining hedonism—as a view as to what is good for people—to utilitarianism has the result that all action should be directed toward achieving the greatest total amount of happiness (see ). Though consistent in their pursuit of happiness, Bentham and Mill's versions of hedonism differ. There are two somewhat basic schools of thought on hedonism:.
One school, grouped around Bentham, defends a quantitative approach. Bentham believed that the value of a pleasure could be quantitatively understood.
Essentially, he believed the value of pleasure to be its intensity multiplied by its duration - so it was not just the number of pleasures, but their intensity and how long they lasted that must be taken into account. Other proponents, like Mill, argue a qualitative approach. Mill believed that there can be different levels of pleasure - higher quality pleasure is better than lower quality pleasure. Mill also argues that simpler beings (he often refers to pigs) have an easier access to the simpler pleasures; since they do not see other aspects of life, they can simply indulge in their lower pleasures. The more elaborate beings tend to spend more thought on other matters and hence lessen the time for simple pleasure. Defender of time flute sheet music. It is therefore more difficult for them to indulge in such 'simple pleasures' in the same manner.Libertinage.
David Pearce, transhumanist philosopherThe is a group calling for the abolition of in all sentient life through the use of advanced. Their core philosophy is. Is a theorist of this perspective and he believes and promotes the idea that there exists a strong ethical imperative for humans to work towards the abolition of in all life. His book-length internet manifesto The Hedonistic Imperative outlines how such as, and could potentially to eliminate all forms of unpleasant experience among human and non-human animals, replacing suffering with gradients of well-being, a project he refers to as '. A and a, Pearce believes that we (or our future posthuman descendants) have a responsibility not only to avoid within human society but also to alleviate the suffering of animals in the wild.In a talk David Pearce gave at the and at the 'Happiness Conference', he said:Sadly, what won't abolish suffering, or at least not on its own, is socio-economic reform, or exponential economic growth, or technological progress in the usual sense, or any of the traditional panaceas for solving the world's ills. Improving the external environment is admirable and important; but such improvement can't recalibrate our above a genetically constrained ceiling.
Twin studies confirm there is a partially heritable set-point of well-being - or ill-being - around which we all tend to fluctuate over the course of a lifetime. This set-point varies between individuals.
It's possible to lower an individual's hedonic set-point by inflicting prolonged uncontrolled stress; but even this re-set is not as easy as it sounds: suicide-rates typically go down in wartime; and six months after a quadriplegia-inducing accident, studies suggest that we are typically neither more nor less unhappy than we were before the catastrophic event. Unfortunately, attempts to build an ideal society can't overcome this biological ceiling, whether utopias of the left or right, free-market or socialist, religious or secular, futuristic high-tech or simply cultivating one's garden. Even if everything that traditional futurists have asked for is delivered - eternal youth, unlimited material wealth, morphological freedom, superintelligence, immersive VR, molecular nanotechnology, etc - there is no evidence that our subjective quality of life would on average significantly surpass the quality of life of our hunter-gatherer ancestors - or a New Guinea tribesman today - in the absence of reward pathway enrichment. This claim is difficult to prove in the absence of sophisticated neuroscanning; but objective indices of psychological distress e.g.
Suicide rates, bear it out. Unenhanced humans will still be prey to the spectrum of Darwinian emotions, ranging from terrible suffering to petty disappointments and frustrations - sadness, anxiety, jealousy, existential angst. Their biology is part of 'what it means to be human'. Subjectively unpleasant states of consciousness exist because they were genetically adaptive. Each of our core emotions had a distinct signalling role in our evolutionary past: they tended to promote behaviours that enhanced the inclusive fitness of our genes in the ancestral environment.
Dan Haybron Haybron has distinguished between psychological, ethical, welfare and axiological hedonism. Hedonism as a scientific basis for long-term future forecasting Russian physicist and philosopher Victor Argonov argues that hedonism is not only a philosophical but also a verifiable scientific hypothesis. In 2014, he suggested 'postulates of pleasure principle' confirmation of which would lead to a new scientific discipline, hedodynamics. Hedodynamics would be able to forecast the distant future development of human civilization and even the probable structure and psychology of other rational beings within the universe. In order to build such a theory, science must discover the neural correlate of pleasure - neurophysiological parameter unambiguously corresponding to the feeling of pleasure (hedonic tone).According to Argonov, posthumans will be able to reprogram their motivations in an arbitrary manner (to get pleasure from any programmed activity).
And if pleasure principle postulates are true, then general direction of civilization development is obvious: maximization of integral happiness in posthuman life (product of life span and average happiness). Posthumans will avoid constant pleasure stimulation, because it is incompatible with rational behavior required to prolong life.
However, they can become on average much happier than modern humans.Many other aspects of posthuman society could be predicted by hedodynamics if the neural correlate of pleasure were discovered. For example, optimal number of individuals, their optimal body size (whether it matters for happiness or not) and the degree of aggression.Criticism Critics of hedonism have objected to its exclusive concentration on pleasure as valuable.In particular, offered a thought experiment in criticism of pleasure as the sole bearer of value: he imagined two worlds—one of exceeding beauty and the other a heap of filth. Neither of these worlds will be experienced by anyone.
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The question then is if it is better for the beautiful world to exist than the heap of filth. In this, Moore implied that states of affairs have value beyond conscious pleasure, which he said spoke against the validity of hedonism.Perhaps the most famous objection to hedonism is 's famous. Nozick asks us to hypothetically imagine a machine that will allow us to experience whatever we want—if we want to experience making friends, it will give this to us. Nozick claims that by hedonistic logic, we should remain in this machine for the rest of our lives. However, he gives three reasons why this is not a preferable scenario: firstly, because we want to do certain things, as opposed to merely experience them; secondly, we want to be a certain kind of person, as opposed to an 'indeterminate blob' and thirdly, because such a thing would limit our experiences to only what we can imagine., a hedonistic utilitarian, and have both argued against such an objection by saying that it only provides an answer to certain forms of hedonism, and ignores others. Islamic criticisms In Islam, one of the main duties of a Muslim is to conquer his nafs (his ego, self, passions, desires) and to be free from it.
Certain joys of life are permissible provided they do not lead to excess or evildoing that may bring harm. It is understood that everyone takes their passion as their idol, Islam calls these tawaghit (idols) and Taghut (worship of other than Allah) so there has to be a means of controlling these nafs.Those who choose the worldly life and its pleasures will be given proper recompense for their deeds in this life and will not suffer any loss.
Such people will receive nothing in the next life except Hell fire. Their deeds will be made devoid of all virtue and their efforts will be in vain.