Hedonism is a school of thought that argues seeking pleasure and avoiding suffering are the only components of well-being. Ethical hedonism is the view that combines hedonism with welfarist
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 negative consequentialism. According to negative utilitarianism, only the minimization of suffering would matter. Ethical hedonism is said to have been started by Aristippus of Cyrene, a student of Socrates. 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.
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.
Etymology and lexicon
The name derives from the Greek word for "delight" (ἡδονισμός hēdonismos from ἡδονή hēdonē "pleasure", cognate via Proto-Indo-European swéh₂dus through Ancient Greek ἡδύς with English sweet + suffix -ισμός -ismos "ism").
Opposite to hedonism, there is hedonophobia.
This is an extremely strong aversion to hedonism. According to medical
author William C. Shiel Jr., MD, FACP, FACR, hedonophobia is "an
abnormal, excessive, and persistent fear of pleasure."
The condition of being unable to experience pleasure is anhedonia.
History of development
Sumerian civilization
In the original Old Babylonian version of the Epic of Gilgamesh, which was written soon after the invention of writing, Siduri
gave the following advice: "Fill your belly. Day and night make merry.
Let days be full of joy. Dance and make music day and night [...] These
things alone are the concern of men." This may represent the first
recorded advocacy of a hedonistic philosophy.
Ancient Egypt
Scenes of a harper entertaining guests at a feast were common in ancient Egyptian tombs (see Harper's Songs),
and sometimes contained hedonistic elements, calling guests to submit
to pleasure because they cannot be sure that they will be rewarded for
good with a blissful afterlife. The following is a song attributed to
the reign of one of the pharaohs around the time of the 12th dynasty,
and the text was used in the eighteenth and nineteenth dynasties.
Let thy desire flourish,
In order to let thy heart forget the beatifications for thee.
Follow thy desire, as long as thou shalt live.
Put myrrh upon thy head and clothing of fine linen upon thee,
Being anointed with genuine marvels of the gods' property.
Set an increase to thy good things;
Let not thy heart flag.
Follow thy desire and thy good.
Fulfill thy needs upon earth, after the command of thy heart,
Until there come for thee that day of mourning.
Classic schools of antiquity
Democritus
seems to be the earliest philosopher on record to have categorically
embraced a hedonistic philosophy; he called the supreme goal of life
"contentment" or "cheerfulness", claiming that "joy and sorrow are the
distinguishing mark of things beneficial and harmful" (DK 68 B 188).
Cyrenaic school
The Cyrenaics were an ultra-hedonist Greek school of philosophy founded in the 4th century BC, supposedly by Aristippus of Cyrene, although many of the principles of the school are believed to have been formalized by his grandson of the same name, Aristippus the Younger. The school was so called after Cyrene, the birthplace of Aristippus. It was one of the earliest Socratic
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 altruism. Theodorus the Atheist was a latter exponent of hedonism who was a disciple of younger Aristippus, while becoming well known for expounding atheism. The school died out within a century, and was replaced by Epicureanism.
The Cyrenaics were known for their skeptical theory of knowledge. They reduced logic to a basic doctrine concerning the criterion of truth. They thought that we can know with certainty our immediate sense-experiences
(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
Epicureanism is a system of philosophy based upon the teachings of Epicurus (c. 341–c. 270 BC), founded around 307 BC. Epicurus was an atomic materialist, following in the steps of Democritus and Leucippus. His materialism led him to a general stance against superstition or the idea of divine intervention. Following Aristippus—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 (ataraxia) and absence of bodily pain (aponia)
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 asceticism.
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 Golden Rule.
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 Platonism, though later it became the main opponent of Stoicism. Epicurus and his followers shunned politics. After the death of Epicurus, his school was headed by Hermarchus; later many Epicurean societies flourished in the Late Hellenistic era and during the Roman era (such as those in Antiochia, Alexandria, Rhodes and Ercolano). The poet Lucretius
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 Pierre Gassendi, who adapted it to the Christian doctrine.
Some writings by Epicurus have survived. Some scholars consider the epic poem On the Nature of Things by Lucretius to present in one unified work the core arguments and theories of Epicureanism. Many of the papyrus scrolls unearthed at the Villa of the Papyri at Herculaneum are Epicurean texts. At least some are thought to have belonged to the Epicurean Philodemus.
Yangism
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. C. 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
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)
God placed Adam and Eve in the Garden of Eden—Eden being the Hebrew word for "pleasure". In recent years, Rabbi Noah Weinberg articulated five different levels of pleasure;
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
Ethical hedonism as part of Christian theology has also been a concept in some evangelical circles, particularly in those of the Reformed tradition. The term Christian Hedonism was first coined by Reformed Baptist theologian John Piper 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? No. 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 Jonathan Edwards, who in 1812 referred to "a future enjoyment of Him [God] in heaven". Already in the 17th century, the atomist Pierre Gassendi had adapted Epicureanism to the Christian doctrine.
Hinduism
The concept of hedonism is also found in Nastika (heterodox) philosophy such as the Charvaka school. However, Hedonism is criticized by Astika (orthodox) schools of thought on the basis that it is inherently egoistic and therefore detrimental to spiritual liberation.
Utilitarianism
Utilitarianism addresses problems with moral motivation neglected by Kantianism
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 consequentialism, meaning that the moral worth of an action
is determined by its resulting outcome. The most influential
contributors to this theory are considered to be the 18th and
19th-century British philosophers Jeremy Bentham and John Stuart Mill.
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.
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. It is therefore more difficult for them to indulge in such "simple pleasures" in the same manner.
Libertinage
An extreme form of hedonism that views moral and sexual restraint as either unnecessary or harmful. Famous proponents are Marquis de sade and John Wilmot.
Contemporary approaches
Contemporary proponents of hedonism include Swedish philosopher Torbjörn Tännsjö, Fred Feldman. and Spanish ethic philosopher Esperanza Guisán (published a "Hedonist manifesto" in 1990).
Michel Onfray
Michel Onfray, contemporary hedonist philosopher
A dedicated contemporary hedonist philosopher and writer on the history of hedonistic thought is the French Michel Onfray. He has written two books directly on the subject (L'invention du plaisir : fragments cyréaniques and La puissance d'exister : Manifeste hédoniste).
He defines hedonism "as an introspective attitude to life based on
taking pleasure yourself and pleasuring others, without harming yourself
or anyone else". Onfray's philosophical project is to define an ethical hedonism, a joyous utilitarianism, and a generalized aesthetic of sensual materialism
that explores how to use the brain's and the body's capacities to their
fullest extent – while restoring philosophy to a useful role in art,
politics, and everyday life and decisions."
Onfray's works "have explored the philosophical resonances and
components of (and challenges to) science, painting, gastronomy, sex and
sensuality, bioethics, wine, and writing. His most ambitious project is
his projected six-volume Counter-history of Philosophy,"
of which three have been published. For him "In opposition to the
ascetic ideal advocated by the dominant school of thought, hedonism
suggests identifying the highest good with your own pleasure and that of
others; the one must never be indulged at the expense of sacrificing
the other. Obtaining this balance – my pleasure at the same time as the
pleasure of others – presumes that we approach the subject from
different angles – political, ethical, aesthetic, erotic, bioethical,
pedagogical, historiographical…."
For this he has "written books on each of these facets of the same world view".
His philosophy aims for "micro-revolutions", or "revolutions of the
individual and small groups of like-minded people who live by his
hedonistic, libertarian values".
Abolitionism
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David Pearce, transhumanist philosopher
The Abolitionist Society is a transhumanist group calling for the abolition of suffering in all sentient life through the use of advanced biotechnology. Their core philosophy is negative utilitarianism. David Pearce
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 suffering in all sentient life. His book-length internet manifesto The Hedonistic Imperative outlines how technologies such as genetic engineering, nanotechnology, pharmacology, and neurosurgery could potentially converge
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 "paradise engineering". A transhumanist and a vegan, Pearce believes that we (or our future posthuman descendants) have a responsibility not only to avoid cruelty to animals within human society but also to alleviate the suffering of animals in the wild.
In a talk David Pearce gave at the Future of Humanity Institute and at the Charity International '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 hedonic treadmill 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, G. E. Moore
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. 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 Robert Nozick's famous experience machine.
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. Peter Singer, a hedonistic utilitarian, and Katarzyna de Lazari-Radek
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.
