Search results for 'hedonism' (try it on Scholar)

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  1. Psychotropic Hedonism (1978). Gerald L. Klerman. In John E. Thomas (ed.), Matters of Life and Death: Crises in Bio-Medical Ethics. S. Stevens 234.
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  2. Fred Feldman (2004). Pleasure and the Good Life: Concerning the Nature, Varieties and Plausibility of Hedonism. Clarendon Press.
    Fred Feldman's fascinating new book sets out to defend hedonism as a theory about the Good Life. He tries to show that, when carefully and charitably interpreted, certain forms of hedonism yield plausible evaluations of human lives. Feldman begins by explaining the question about the Good Life. As he understands it, the question is not about the morally good life or about the beneficial life. Rather, the question concerns the general features of the life that is good in (...)
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  3. Ben Bramble (2016). A New Defense of Hedonism About Well-Being. Ergo, an Open Access Journal of Philosophy.
    According to hedonism about well-being, lives can go well or poorly for us just in virtue of our ability to feel pleasure and pain. Hedonism has had many advocates historically, but has relatively few nowadays. This is mainly due to three highly influential objections to it: The Philosophy of Swine, The Experience Machine, and The Resonance Constraint. In this paper, I attempt to revive hedonism. I begin by giving a precise new definition of it. I then argue (...)
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  4. John J. Tilley (2012). Hedonism. In Ruth Chadwick (ed.), Encyclopedia of Applied Ethics, 2nd ed., vol. 2. Academic Press 566-73.
    This article covers four types of hedonism: ancient hedonism; ethical hedonism; axiological hedonism; and psychological hedonism. It concentrates on the latter two types, both by clarifying them and by discussing arguments in their behalf. It closes with a few words about the relevance of those positions to applied ethics.
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  5. Chris Heathwood (2006). Desire Satisfactionism and Hedonism. Philosophical Studies 128 (3):539-563.
    Hedonism and the desire-satisfaction theory of welfare are typically seen as archrivals in the contest over identifying what makes one's life go best. It is surprising, then, that the most plausible form of hedonism just is the most plausible form of desire satisfactionism. How can a single theory of welfare be a version of both hedonism and desire satisfactionism? The answer lies in what pleasure is: pleasure is, in my view, the subjective satisfaction of desire. This thesis (...)
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  6. Fred Feldman (1997). Utilitarianism, Hedonism, and Desert: Essays in Moral Philosophy. Cambridge University Press.
    Fred Feldman is an important philosopher, who has made a substantial contribution to utilitarian moral philosophy. This collection of ten previously published essays plus a new introductory essay reveal the striking originality and unity of his views. Feldman's version of utilitarianism differs from traditional forms in that it evaluates behaviour by appeal to the values of accessible worlds. These worlds are in turn evaluated in terms of the amounts of pleasure they contain, but the conception of pleasure involved is a (...)
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  7. Dale Dorsey (2011). The Hedonist's Dilemma. Journal of Moral Philosophy 8 (2):173-196.
    In this paper, I argue that hedonism about well-being faces a powerful dilemma. However, as I shall try to show here, this choice creates a dilemma for hedonism. On a subjective interpretation, hedonism is open to the familiar objection that pleasure is not the only thing desired or the only thing for which we possess a pro-attitude. On an objective interpretation, hedonism lacks an independent rationale. In this paper, I do not claim that hedonism fails (...)
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  8. Sharon Hewitt (2010). What Do Our Intuitions About the Experience Machine Really Tell Us About Hedonism? Philosophical Studies 151 (3):331 - 349.
    Robert Nozick's experience machine thought experiment is often considered a decisive refutation of hedonism. I argue that the conclusions we draw from Nozick's thought experiment ought to be informed by considerations concerning the operation of our intuitions about value. First, I argue that, in order to show that practical hedonistic reasons are not causing our negative reaction to the experience machine, we must not merely stipulate their irrelevance (since our intuitions are not always responsive to stipulation) but fill in (...)
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  9. Edwin E. Gantt (1996). Social Constructionism and the Ethics of Hedonism. Journal of Theoretical and Philosophical Psychology 16 (2):123-140.
    Examines the assumption of hedonism that lies at the core of many social constructionist accounts of human interaction, and illustrates how it precludes an adequate understanding of agency, morality, and intimacy. The implications of such a hedonism are discussed, and a possible alternative to this hedonism which would allow for a more adequate account of agency, morality, and intimacy is briefly explored. It is argued that if social constructionism is going to come to grips with morality and (...)
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  10. Justin C. B. Gosling (1969). Pleasure And Desire: The Case For Hedonism Reviewed. Oxford,: Clarendon Press.
    Pleasure and Desire The Case of Hedonism Reviewed.
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  11.  30
    Ulrich Mees & Annette Schmitt (2008). Goals of Action and Emotional Reasons for Action. A Modern Version of the Theory of Ultimate Psychological Hedonism. Journal for the Theory of Social Behaviour 38 (2):157–178.
    In this paper we present a modern version of the classic theory of “ultimate psychological hedonism” . As does the UPH, our two-dimensional model of metatelic orientations also postulates a fundamentally hedonistic motivation for any human action. However, it makes a distinction between “telic” or content-based goals of actions and “metatelic” or emotional reasons for actions. In our view, only the emotional reasons for action, but not the goals of action, conform to the UPH. After outlining our model, we (...)
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  12. Valerie Tiberius & Alicia Hall (2010). Normative Theory and Psychological Research: Hedonism, Eudaimonism and Why It Matters. Journal of Positive Psychology 5 (3):212-225..
    This paper is a contribution to the debate about eudaimonism started by Kashdan, Biswas-Diener, King, and Waterman in a previous issue of The Journal of Positive Psychology. We point out that one thing that is missing from this debate is an understanding of the problems with subjective theories of well-being that motivate a turn to objective theories. A better understanding of the rationale for objective theories helps us to see what is needed from a theory of well-being. We then argue (...)
     
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  13. Joshua Wilburn (forthcoming). Plato's Protagoras the Hedonist. Classical Philology.
    I advocate an ad hominem reading of the hedonism that appears in the final argument of the Protagoras. I that attribute hedonism both to the Many and to Protagoras, but my focus is on the latter. I argue that the Protagoras in various ways reflects Plato’s view that the sophist is an inevitable advocate for, and himself implicitly inclined toward, hedonism, and I show that the text aims through that characterization to undermine Protagoras’ status as an educator. (...)
     
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  14.  54
    Sandy Berkovski (2012). The Possibility of Modified Hedonism. Theoria 78 (3):186-212.
    A popular objection to hedonist accounts of personal welfare has been the experience machine argument. Several modifications of traditional hedonism have been proposed in response. In this article I examine two such responses, recently expounded by Feldman and Sumner respectively. I argue that both modifications make hedonism indistinguishable from anti-hedonism. Sumner's account, I claim, also fails to satisfy the demands of theoretical unity.
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  15.  30
    Peter Nilsson (2013). Butler's Stone and Ultimate Psychological Hedonism. Philosophia 41 (2):545-553.
    This paper discusses psychological hedonism with a special reference to the writings of Bishop Butler, and Elliot Sober and David Sloan Wilson. Contrary to philosophical orthodoxy, Sober and Wilson have claimed that Butler failed to refute psychological hedonism. In this paper it is argued: (1) that there is a difference between reductive and ultimate psychological hedonism; (2) that Butler failed to refute ultimate psychological hedonism, but that he succeeded in refuting reductive psychological hedonism; and, finally (...)
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  16.  32
    Tea Logar (2010). “Diagnostic Hedonism” and the Role of Incommensurability in Plato's Protagoras. Croatian Journal of Philosophy 10 (3):241-257.
    The dispute over Socrates’ apparent endorsement of hedonism in the Protagoras has persisted for ages among scholars and students of Plato’s work. The solution to the query concerning the seriousness and sincerity of Socrates’ argument from hedonism established in the dialogue is of considerable importance for the interpretation of Plato’s overall moral theory, considering how blatantly irreconcilable the defense of this doctrine is with Plato’s other early dialogues. In his earlier works, Socrates puts supreme importance on virtue and (...)
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  17.  9
    Y. Michael Barilan (2009). Nozick's Experience Machine and Palliative Care: Revisiting Hedonism. [REVIEW] Medicine, Health Care and Philosophy 12 (4):399-407.
    In refutation of hedonism, Nozick offered a hypothetical thought experiment, known as the Experience Machine. This paper maintains that end-of-life-suffering of the kind that is resistant to state-of-the-art palliation provides a conceptually equal experiment which validates Nozick’s observations and conclusions. The observation that very many terminal patients who suffer terribly do no wish for euthanasia or terminal sedation is incompatible with motivational hedonism. Although irreversible vegetative state and death are equivalently pain-free, very many people loath the former even (...)
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  18.  12
    Gianfranco Pellegrino (2008). Two Models of Qualitative Hedonism? Hutcheson E Mill. Rivista di Filosofia 99 (3):373-396.
    In this paper, two different axiologies of pleasure are attributed to Hutcheson and Mill. Hutcheson endorsed a hedonist axiology, where quality of pleasure works as a still quantitative factor, able to counterbalance other quantitative features of pleasurable mental states - such as intensity and duration. By contrast, in Mill's view of value, the quality of pleasures is the only value-making feature, silencing any contribution from other quantitative elements. Therefore, the presence of certain qualitative characteristics - namely, the connection of certain (...)
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  19.  9
    John-Michael Kuczynski (2016). Hedonism. JOHN-MICHAEL KUCZYNSKI.
    This book concisely explicates and evaluates four doctrines concerning the nature of moral obligation: hedonism (one's sole moral obligation is to enjoy oneself); egoism (one's sole moral obligation is to serve one's own interests); consequentialism (the ends justify the means), and deontology (the ends do not justify the means).
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  20.  5
    J. Clerk Shaw (2015). Plato's Anti-Hedonism and the Protagoras. Cambridge University Press.
    Plato often rejects hedonism, but in the Protagoras, Plato's Socrates seems to endorse hedonism. In this book, J. Clerk Shaw removes this apparent tension by arguing that the Protagoras as a whole actually reflects Plato's anti-hedonism. He shows that Plato places hedonism at the core of a complex of popular mistakes about value and especially about virtue: that injustice can be prudent, that wisdom is weak, that courage is the capacity to persevere through fear, and that (...)
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  21. David Brax (2009). Hedonism as the Explanation of Value. Dissertation, Lund University
    This thesis defends a hedonistic theory of value consisting of two main components. Part 1 offers a theory of pleasure. Pleasures are experiences distinguished by a distinct phenomenological quality. This quality is attitudinal in nature: it is the feeling of liking. The pleasure experience is also an object of this attitude: when feeling pleasure, we like what we feel, and part of how it feels is how this liking feels: Pleasures are Internally Liked Experiences. Pleasure plays a central role in (...)
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  22. Lewis Richard Farnell & British Academy (1928). Hedonism & Art. H. Milford.
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  23. Zeev Levy (1989). David Baumgardt and Ethical Hedonism. Ktav Pub. House.
     
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  24. Neil Sinhababu, The Epistemic Argument for Hedonism.
    I defend hedonism about moral value by first presenting an argument for moral skepticism, and then showing that phenomenal introspection gives us a unique way to defeat the skeptical argument and establish pleasure's goodness.
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  25. Roger Crisp (2006). Hedonism Reconsidered. Philosophy and Phenomenological Research 73 (3):619–645.
    This paper is a plea for hedonism to be taken more seriously. It begins by charting hedonism's decline, and suggests that this is a result of two major objections: the claim that hedonism is the 'philosophy of swine', reducing all value to a single common denominator, and Nozick's 'experience machine' objection. There follows some elucidation of the nature of hedonism, and of enjoyment in particular. Two types of theory of enjoyment are outlined-intemalism, according to which enjoyment (...)
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  26.  97
    Guy Fletcher (2008). The Consistency of Qualitative Hedonism and the Value of (at Least Some) Malicious Pleasures. Utilitas 20 (4):462-471.
    In this article, I examine two of the standard objections to forms of value hedonism. The first is the common claim, most famously made by Bradley and Moore, that Mill's qualitative hedonism is inconsistent. The second is the apparent problem for quantitative hedonism in dealing with malicious pleasures. I argue that qualitative hedonism is consistent, even if it is implausible on other grounds. I then go on to show how our intuitions about malicious pleasure might be (...)
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  27. Dale Dorsey (2010). Hutcheson's Deceptive Hedonism. Journal of the History of Philosophy 48 (4):445-467.
    Francis Hutcheson’s theory of value is often characterized as a precursor to the qualitative hedonism of John Stuart Mill. The interpretation of Mill as a qualitative hedonist has come under fire recently; some have argued that he is, in fact, a hedonist of no variety at all.1 Others have argued that his hedonism is as non-qualitative as Bentham’s.2 The purpose of this essay is not to critically engage the various interpretations of Mill’s value theory. Rather, I hope to (...)
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  28. John Lemos (2004). Psychological Hedonism, Evolutionary Biology, and the Experience Machine. Philosophy of the Social Sciences 34 (4):506-526.
    In the second half of their recent, critically acclaimed book Unto Others: The Evolution and Psychology of Unselfish Behavior , Elliott Sober and David Sloan Wilson discuss psychological hedonism. This is the view that avoiding our own pain and increasing our own pleasure are the only ultimate motives people have. They argue that none of the traditional philosophical arguments against this view are good, and they go on to present theirownevolutionary biological argument against it. Interestingly, the first half of (...)
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  29. Fred Feldman (2012). Utilitarianism, Hedonism, and Desert: Essays in Moral Philosophy. Cambridge University Press.
    Fred Feldman is an important philosopher, who has made a substantial contribution to utilitarian moral philosophy. This collection of ten previously published essays plus a new introductory essay reveal the striking originality and unity of his views. Feldman's version of utilitarianism differs from traditional forms in that it evaluates behaviour by appeal to the values of accessible worlds. These worlds are in turn evaluated in terms of the amounts of pleasure they contain, but the conception of pleasure involved is a (...)
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  30.  4
    Elliot Rossiter (2016). Hedonism and Natural Law in Locke's Moral Philosophy. Journal of the History of Philosophy 54 (2):203-225.
    according to some interpreters of John Locke’s moral philosophy, there is an inconsistency between Locke’s adoption of hedonism and his commitment to a natural law view of ethics. Indeed, Locke is not fully explicit about the relationship between pleasure and pain and the natural law in the Essay concerning Human Understanding. But the thesis I defend in this paper is that the idea of convenientia, according to which God harmonizes the natural law with human nature, can be used to (...)
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  31.  48
    Jonathan Riley (1999). Is Qualitative Hedonism Incoherent? Utilitas 11 (3):347.
    Geoffrey Scarre has recently argued that the version of qualitative hedonism which I attribute to Mill is unsatisfactory for various reasons. In his view, even if it is formally compatible with value monism, involves non-hedonistic elements and offers an implausible account of the relationship between and pleasures. In this paper, I show that his objections, which are similar in spirit to those pressed earlier by Bradley, Moore and others against Mill, are unfounded where not confused. The Mill/Riley line does (...)
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  32.  65
    Gabriela Roxana Carone (2000). Hedonism and the Pleasureless Life in Plato's Philebus. Phronesis 45 (4):257-283.
    This paper re-evaluates the role that Plato confers to pleasure in the "Philebus." According to leading interpretations, Plato there downplays the role of pleasure, or indeed rejects hedonism altogether. Thus, scholars such as D. Frede have taken the "mixed life" of pleasure and intelligence initially submitted in the "Philebus" to be conceded by Socrates only as a remedial good, second to a life of neutral condition, where one would experience no pleasure and pain. Even more strongly, scholars such as (...)
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  33.  61
    Peter de Marneffe (2003). An Objection to Attitudinal Hedonism. Philosophical Studies 115 (2):197 - 200.
    This article argues that attitudinal hedonism is false as atheory of what is intrinsically good for us because it impliesthat nothing is intrinsically good for someone who does nothave the psychological capacity for the propositional attitudeof enjoyment even if he has other important mental capacitiesthat humans have.
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  34.  69
    Kristian Urstad, The Question of Temperance and Hedonism in Callicles. Leeds International Classical Studies.
    Callicles, Socrates’ main interlocutor in Plato’s Gorgias, has traditionally been interpreted as a kind of sybaritic hedonist, as someone who takes the ultimate goal in life to consist in the pursuit of physical pleasures and, further, as someone who refuses to accept the value of any restraint at all on a person’s desire. Such an interpretation turns Callicles into a straw man and Plato, I argue, did not create Callicles only to have him knocked down in this easy way. Plato’s (...)
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  35.  41
    Tom Warke (2000). Multi-Dimensional Utility and the Index Number Problem: Jeremy Bentham, J. S. Mill, and Qualitative Hedonism. Utilitas 12 (2):176.
    This article develops an unconventional perspective on the utilitarianism of Bentham and Mill in at least four areas. First, it is shown that both authors conceived of utility as irreducibly multi-dimensional, and that Bentham in particular was very much aware of the ambiguity that multi-dimensionality imposes upon optimal choice under the greatest happiness principle. Secondly, I argue that any attribution of intrinsic worth to any form of human behaviour violates the first principles of Bentham's and Mill's utilitarianism, and that this (...)
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  36.  79
    Joseph Mendola (2006). Intuitive Hedonism. Philosophical Studies 128 (2):441 - 477.
    The hoary philosophical tradition of hedonism – the view that pleasure is the basic ethical or normative value – suggests that it is at least reasonably and roughly intuitive. But philosophers no longer treat hedonism that way. For the most part, they think that they know it to be obviously false on intuitive grounds, much more obviously false on such grounds than familiar competitors. I argue that this consensus is wrong. I defend the intuitive cogency of hedonism (...)
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  37.  79
    Alastair Norcross (2007). Varieties of Hedonism in Feldman's Pleasure and the Good Life. Utilitas 19 (3):388-397.
    In these comments on Fred Feldman's Pleasure and the Good Life, I first challenge the dichotomy between sensory and attitudinal hedonisms as perhaps presenting a false dilemma. I suggest that there may be a form of hedonism that employs the concept of a that is not purely sensory. Next, I raise some problems for several of the versions of hedonism explored in the book.
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  38.  39
    Andrew B. Johnson (2005). Kant's Empirical Hedonism. Pacific Philosophical Quarterly 86 (1):50–63.
    : According to the long orthodox interpretation of Kant's theory of motivation, Kant recognized only two fundamental types of motives: moral motives and egoistic, hedonistic motives. Seeking to defend Kant against the ensuing charges of psychological simplism, Andrews Reath formulated a forceful and seminal repudiation of this interpretation in his 1989 essay “Hedonism, Heteronomy and Kant's Principle of Happiness.” The current paper aims to show that Reath's popular exegetical alternative is untenable. His arguments against the traditional view miss the (...)
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  39. Kristian Urstad, Hedonism - Some Aspects and Insights. Canadian Journal of the Humanities and Social Sciences.
    Hedonism can take many forms. In this paper I sketch a particular version of hedonism which has its roots in some of the ancient Greek theories, like in the perceived theory put forth in Plato’s dialogue the Protagoras and in Epicurus, and which motivates, and extends to some, 18th and 19th century hedonists, like Jeremy Bentham and John Stuart Mill. I then try to raise some questions and test certain claims when it seems pertinent to do so, and (...)
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  40.  20
    Kristján Kristjánsson (2008). Hiltonism, Hedonism and the Self. Ethics and Education 3 (1):3-14.
    In her 2006 bestseller about the rise of 'raunch culture' and of such self-ascribed 'Female Chauvinist Pigs' as the tawdry socialite Paris Hilton, Ariel Levy describes these phenomena as being indicative of a drastic cultural shift. Serious concerns have been raised, most recently by the American Psychological Association, about the effects of this culture on young girls. Recent Web sources have coined a term for the self-concept embodied and projected by Paris Hilton and her admirers: 'Hiltonism'. In this paper, I (...)
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  41.  10
    Richard Kenneth Atkins (2015). Peirce's Critique of Psychological Hedonism. British Journal for the History of Philosophy 23 (2):349-367.
    Psychological hedonism is the theory that all of our actions are ultimately motivated by a desire for our own pleasure or an aversion to our own pain. Peirce offers a unique critique of PH based on a descriptive analysis of self-controlled action. This essay examines Peirce's critique and his accounts of self-controlled action and of desire.
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  42.  33
    A. Phillips Griffiths (1991). Kant's Psychological Hedonism. Philosophy 66 (256):207 - 216.
    As far as consideration of man as phenomenon, as appearance, as an empirical self, is concerned, Kant appears to be a thoroughgoing psychological hedonist.
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  43.  2
    Paul Bishop (2008). 'Elementary Aesthetics', Hedonist Ethics: The Philosophical Foundations of Feuerbach's Late Works. History of European Ideas 34 (3):298-309.
    In contrast to the conventional view of Ludwig Feuerbach as a left-wing Young Hegelian, this article argues that his primary contribution to philosophy is to be found in his later ethics, the basis of which may be discerned in his earlier writings. Over and above recent work on Feuerbach's aesthetics, his relation to Herder, and the relationship between aesthetics and ‘theological politics’ in his thought, Feuerbach's philosophy can re-evaluated, in relation to Epicurus and the French libertin tradition, as articulating an (...)
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  44.  50
    Raphael Woolf (2004). What Kind of Hedonist Was Epicurus? Phronesis 49 (4):303-322.
    This paper addresses the question of whether or not Epicurus was a psychological hedonist. Did he, that is, hold that all human action, as a matter of fact, has pleasure as its goal? Or was he just an ethical hedonist, asserting merely that pleasure ought to be the goal of human action? I discuss a recent forceful attempt by John Cooper to answer the latter question in the affirmative, and argue that he fails to make his case. There is considerable (...)
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  45.  49
    Geir Overskeid (2002). Psychological Hedonism and the Nature of Motivation: Bertrand Russell's Anhedonic Desires. Philosophical Psychology 15 (1):77 – 93.
    Understanding the causes of behavior is one of philosophy's oldest challenges. In analyzing human desires, Bertrand Russell's position was clearly related to that of psychological hedonism. Still, though he seems to have held quite consistently that desires and emotions govern human behavior, he claimed that they do not necessarily do so by making us want to maximize pleasure. This claim is related to several being made in today's psychology and philosophy. I point out a string of facts and arguments (...)
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  46.  48
    Wallace I. Matson (1998). Hegesias; the Death-Persuader; or, the Gloominess of Hedonism. Philosophy 73 (4):553-557.
    Hegesias (3d c.BC), as hedonist, held that the sage will kill himself. For: One should pursue pleasure and avoid pain. But life is virtually certain to contain more pain than pleasure. Therefore death, which is neither pleasurable nor painful, is better than life. The flaw in the argument lies in the underlying game-theoretical model of life as a game in which play and payoff are distinct. Hegesias's conclusion, that life is not ‘worth living,’ is inescapable by any philosophy so based, (...)
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  47. Leonard David Katz (1986). Hedonism as Metaphysics of Mind and Value. Dissertation, Princeton University
    I develop and defend a hedonistic view of the constitution of human subjectivity, agency and value, while disassociating it from utilitarian accounts of morality and from the view that only pleasure is desired. Chapter One motivates the general question, "What really is of value in human living?", and introduces evaluative hedonism as an answer to this question. Chapter Two argues against preference satisfaction accounts of pleasure and of welfare, and begins the explication and defense of the hedonist's conception of (...)
     
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  48.  24
    T. L. S. Sprigge (1999). The Relation Between Jeremy Bentham's Psychological, and His Ethical, Hedonism. Utilitas 11 (3):296.
    The relationship between Bentham's and his is famously problematic. The problem's solution is that each person has an overwhelming interest in living in a community in which they, like others, are liable to punishment for behaviour condemned by the censorial principle either by the institutions of the state or by the tribunal of public opinion. The senses in which Bentham did and did not think everyone selfish are examined, and a less problematic form of psychological hedonism than Bentham's is (...)
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  49.  7
    G. Harman (2000). Can Evolutionary Theory Provide Evidence Against Psychological Hedonism? Journal of Consciousness Studies 7 (1-2):1-2.
    Sober and Wilson argue that neither psychological evidence nor philosophical arguments provide grounds for rejecting psychological hedonism, but evolution by natural selection is unlikely to have led to such a single source of motivation. In order to turn their piecemeal discussion of into a serious argument, Sober and Wilson need a general procedure for mapping alternative accounts of motivation into egoistic hedonistic accounts. That is the only way to demonstrate that there will always be an available hedonistic account no (...)
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  50.  14
    Peter De Marneffe (2003). An Objection to Attitudinal Hedonism. Philosophical Studies 115 (2):197 - 200.
    This article argues that attitudinal hedonism is false as a theory of what is intrinsically good for us because it implies that nothing is intrinsically good for someone who does not have the psychological capacity for the propositional attitude of enjoyment even if he has other important mental capacities that humans have.
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