Hedonism Sentence Examples

A second type of hedonism - less ignoble, but perhaps also less logical - calls men to seek the happiness of others.

One can readily understand the popularity of the Crusades, when one reflects that they permitted men to get to the other world by fighting hard on earth, and allowed them to gain the fruits of asceticism by the ways of hedonism.

Thus early in the history of ethical theory appeared the most thoroughgoing exposition of hedonism.

There are limitations in a doctrine of pure hedonism.

Hence, early empiricism makes ethics simply a calculus of pleasures ("hedonism").

What sets modern hedonism apart from the traditional hedonist is the degree of control that one has over pleasure felt.

Thinking of the 18 th century I am tempted to agree with Butler's attack on psychological hedonism.

And the result is materialistic hedonism and Godless decadence.

The denial of a fixed human nature also corrodes an ethics based on human pleasure or happiness, like hedonism and utilitarianism.

The negative side of Epicurean hedonism was developed to such an extent by some members of the school (see Hegesias) that the ideal life is held to be rather indifference to pain than positive enjoyment.

All those whose ethical theory is in any degree hedonistic are to some extent the intellectual descendants of Epicurus (see Hedonism).

In the first place hedonism may confine itself to the view that, as a matter of observed fact, all men do in practice make pleasure the criterion of action, or it may go further and assert that men ought to seek pleasure as the sole human good.

This pessimistic attitude is far removed from the positive hedonism of Aristippus.

Between the hedonism of the ancients and that of modern philosophers there lies a great gulf.

This relation to a "good" must not, however, be construed as a doctrine of ethics in the narrower sense; nor is its "utilitarianism" to be confused with the hedonism of the British associationists.

This characteristic, however, is the key to the chief differences between Epicureanism and the more naïve hedonism of Aristippus.

So again, in the stress that he lays on the misery which the most secret wrong-doing must necessarily cause from the perpetual fear of discovery, and in his exuberant exaltation of the value of disinterested friendship, he shows a sincere, though not completely successful, effort to avoid the offence that consistent egoistic hedonism is apt to give to ordinary human feeling.

Similarly the conception of the self as a moral unity arises`naturally out of the impossibility of finding the summum bonum in a succession of transient states of consciousness such as hedonism for example postulates.

The film is also about much more - about political awareness instead of mere sexual hedonism.

But many, many sub-groups exist, among people of all ages, which resist and reject mindless hedonism.

Hence, early empiricism makes ethics simply a calculus of pleasures (" hedonism ").

This characteristic, however, is the key to the chief differences between Epicureanism and the more naïve hedonism of Aristippus.

Thus, in the end, Aristippus, the founder of ' the purest hedonism in the history of thought, comes very near not only to the Cynics, but to the more cultured hedonism of Epicurus and modern thinkers.

It was clear that if philosophic hedonism was to be established on a broad and firm basis, it must in its notion of good combine what the plain man naturally sought with what philosophy could plausibly offer.

It would be quite possible to accept his criticisms of naturalism and hedonism while rejecting many of the metaphysical inferences which he draws.

This hedonism, however, is not confined to the self (egoistic), but involves a due regard to the pleasure of others, and is, therefore, distinguished further as universalistic. Lastly, Sidgwick returns to the principle that no man should act so as to destroy his own happiness, and leaves us with a somewhat unsatisfactory dualism.

It is of the utmost importance that this development of Cyrenaic hedonism should be fully realized.

This extreme or "pure" hedonism regarded as a definite philosophic theory practically died with the Cyrenaics, though the same spirit has frequently found expression in ancient and modern, especially poetical, literature.

The confusion already alluded to between "pure" and "rational" hedonism is nowhere more clearly exemplified than in the misconceptions which have arisen as to the doctrine of the Epicureans.

Thus we pass from Egoistic to Universalistic hedonism, Utilitarianism, Social Ethics, more especially in relation to the still broader theories of evolution.

The moral philosophy of Epicurus is a qualified hedonism, the heir of the Cyrenaic doctrine that pleasure is the good thing in life.

Among modern writers, James Seth (Ethical Princ., 1894) resumes Aristotle's position, and places Eudaemonism as the mean between the Ethics of Sensibility (hedonism) and the Ethics of Rationality, each of which overlooks the complex character of human life.

There is a marked disposition on the part of critics of hedonism to confuse "pleasure" with animal pleasure or "passion," - in other words, with a pleasure phenomenon in which the predominant feature is entire lack of self-control, whereas the word "pleasure" has strictly no such connotation.

Pleasure is strictly nothing more than the state of being pleased, and hedonism the theory that man's chief good consists in acting in such a way as to bring about a continuous succession of such states.

The earliest and the most extreme type of hedonism is that of the Cyrenaic School as stated by Aristippus, who argued that the only good for man is the sentient pleasure of the moment.

In more recent times the controversy has been concerned either with the attempted proof of determinism by the advocates of psychological Hedonism, an attempt which at the present time is generally admitted to have failed; or with the new biological knowledge concerning the influence of heredity and environment in its bearing upon the development of character and the possibility of freedom.

This hedonism has perplexed Plato's readers needlessly (as we have said in speaking of the Cyrenaics), inasmuch as hedonism is the most obvious corollary of the Socratic doctrine that the different common notions of good - the beautiful, the pleasant and the useful - were to be somehow interpreted by each other.

He gave up the psychological hedonism of Mill, and adopted instead a position which may be described as ethical hedonism, according to which the criterion of goodness in any given action is that it produces the greatest possible amount of pleasure.

The value of the term Eudaemonism as an antithesis to Hedonism is thus very questionable.

Moreover, hedonism has, especially by its critics, been very much misrepresented owing mainly to two simple misconceptions.

Developing from this is a new point of practical importance to the hedonism of the Cyrenaics.

Butler is opposing the psychological hedonism 2 of Hobbes.

On the other hand attempts have been made to separate hedonism, as the search for a continuous series of physical pleasures, from eudaemonism, a condition of enduring mental satisfaction.