The MAIN representatives of HEDONISM in philosophy

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In this lesson from a TEACHER, we will talk about main representatives of hedonism in philosophy, a position that defends that true happiness is in pursuit of pleasure, which they identify with the good. In some cases, this pleasure is related to the physical, while in others, it acquires a more spiritual sense, and In addition, this pleasure can refer to an individual or collective feeling, according to the different defenders of this attitude. philosophical. The only good that exists in life, would ultimately be pleasure, which is defined as the absence of pain, and this is the only foundation of existence, since all beings seek pleasure and flee from pain. If you want to know more about the hedonism and its representatives, continue reading this lesson.

Index

1. Hedonism in the history of philosophy
2. Aristipo de Cierne, 4th century BC.
3. Epicurus of Samos, 3rd century BC.
4. Tito Lucrecio Caro, 1st century BC.

The term hedonismIt comes from the Greek “ἡδονή hēdonḗ”, plus the suffix “ismos”, which refers to the quality or doctrine.

Hedonism is a philosophical doctrine that states that the purpose of life is pleasure, as well as the foundation of it. This pleasure is understood as the absence of pain, and therefore, human beings have a moral obligation to pursue pleasure at all times or what is the same, happiness. The set of ethical theories that the hedonistic doctrine brings together, defend that pleasure is an end in itself, unlike the rest of human actions, which would not be more than means.

The only pleasure that exists for hedonists is one that does not cause pain of any kind. Most hedonists attach more importance to spiritual pleasure, betting on moderation in physical pleasure.

Next, we will tell you who are the main representatives of hedonism in philosophy.

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Aristippus of Cyrene was a disciple of Socrates and founder of the Cyrenaica School, and like his teacher, defended that one of the objects of moral action was the pursuit of happiness, but for this school, pleasure was the highest good, understanding this pleasure as immediate, individual and above all, physical, which they place above the spiritual.

Pleasure, for Aristippus and his disciples, it does not have limits of any kind, although he warns of the recklessness of being dominated by them. There is no room for morale from the point of view of the Cyrenaica School.

“The art of life consists in taking the pleasures that pass and, the most acute pleasures are not intellectual, nor are they always moral ”.

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Epicurus of Samos he is another of the representatives of hedonism in philosophy. He founded a school on the outskirts of Athens and very close to the Academy of Plato, his name, the garden, and he was a kind of orchard secluded from the polis and less concerned with political affairs than the disciple of Socrates. The Garden, accepted all kinds of people, regardless of their sex or social status, and even admitted women and slaves, something very rare at the time, although the Cynical School also had women, remember Hipparchy from Maronea. Epicurus imparted his teachings in the Garden until his death. He was 72 years old and his brother and his faithful companion, Hermarco, took over.

Like the rest of the defenders of this doctrine, Epicurus will defend the idea that all the creatures of the earth they pursue pleasure and avoid pain, and this is precisely happiness, which is understood as the realization of pleasures, and specifically of basic pleasures, which are the first to be satisfied.

This thinker affirms that all living beings seek pleasure and flee from pain. Happiness, therefore, would consist in the satisfaction of pleasures, especially basic desires. But the pleasure that Epicurus defends is more spiritual that physical, unlike Aristippus, is not immediate and takes into account the long-term consequences.

“There is also a middle ground in moderation, and whoever does not find it is the victim of an error similar to that of someone who overdoes it by wantonness.

Epicurus identifies pleasure with ataraxia or absence of passions, to the control of emotions, since there are things for which it does not make any sense to suffer, since they cannot be avoided, they are beyond the control of human beings, such as death, for example. Pleasure is the greatest of goods, and not the accumulation of wealth or sexual gratification, emphasizing that true pleasure is intellectual.

“Do you want to be rich? Well, don't be anxious to increase your assets, but to decrease your greed ”.

Epicurus makes a classification of wishes, which he also orders in order of priority:

1. Natural and necessary desires: food, safety, health ...
2. Unnecessary natural desires: sex, friendship ...
3. Unnatural and unnecessary desires: fame, power, prestige ...

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His poem, "By rerum natura"Or" On the nature of things "consists of an exposition of the philosophy and atomistic physics of Epicurus (the world is composed of atoms, which are the ultimate and indivisible elements) and picks up part of his materialistic doctrine from Epicurus, who states, that being death something natural and inevitable in the human being, he can not do anything other than accept this fact, and in this way, he will stop fearing the gods, thus achieving happiness.

Like Epicurus, he bets on the moderation, by moderation and rejects the mere accumulation of material goods, defending that true happiness consists in turning away from desire.

"It is a great wealth for man to live sparingly and with a serene spirit, because that way he will never have a shortage of little".

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Diogenes Laercio. Life of Illustrious Physiophists. Ed. Omega.