The consummatory rat: The psychological hedonism of Robert C. Bolles.

Author(s):  
Ronald Mehiel
Author(s):  
Paul Kelly

This chapter examines Jeremy Bentham's political thought. Bentham is both an advocate of laissez-faire and an interventionist, a liberal rationalist and an equivocally liberal thinker prepared to sacrifice the rights of individuals to the well-being of the multitude. His ideas remain contested from all quarters, yet the outline of his actual political thought remains obscure. This chapter defends an interpretation of Bentham as an important liberal thinker with a commitment to the role of government in defending personal security and well-being, but also with a strong scepticism about government as a vehicle for harm as well as good. It first provides a short biography of Bentham before discussing his psychological theory as well as his account of value and duty. It also explores Bentham's views on psychological hedonism, obligations and rules, sovereignty and law, and representative democracy. It concludes with an assessment of Bentham's complex relationship with liberalism.


Phronesis ◽  
2017 ◽  
Vol 62 (3) ◽  
pp. 305-318 ◽  
Author(s):  
Tim O’Keefe

Unlike mainstream Cyrenaics, the Annicereans deny that friendship is chosen only because of its usefulness: the wise person cares for her friend and endures pains for him because of her goodwill and love. Nonetheless, the Annicereans maintain that your own pleasure is the telos and that a friend’s happiness is not intrinsically choiceworthy. I argue that this is to be explained by evidence for an Annicerean doctrine of ‘non-hedonic habits’, which allows them to abandon psychological hedonism while still maintaining hedonism regarding well-being.


Utilitas ◽  
1999 ◽  
Vol 11 (3) ◽  
pp. 296-319 ◽  
Author(s):  
T. L. S. Sprigge

The relationship between Bentham's ‘enunciative principle’ (that each person's sole ultimate motive is the maximization of their own happiness) and his ‘censorial principle’ (that it is the effects on the happiness of all affected which determines what they ought to do) 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 (and in some cases rewarded for behaviour which it favours) 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 proposed.


Philosophy ◽  
1968 ◽  
Vol 43 (163) ◽  
pp. 18-28 ◽  
Author(s):  
G. W. Spence

Professor J. B. Schneewind's recent excellent volume Mill's Ethical Writings has drawn attention to the necessity of studying Mill's notes to chapter XXIII of his father's Analysis of the Phenomena of the Human Mind for a clear understanding of his theory of the moral sentiments. There are notes, however, by J. S. Mill to other chapters of that work, which should not be forgotten, because they elucidate the associationist theory of motivation which is obscurely appealed to in chapter IV of Utilitarianism. Critics of Mill from F. H. Bradley onwards have made erroneous statements about the psychology that underlies Mill's justification of the principle of utility. But if Mill was going to support his ethics with a psychological theory, he should have expressed that theory at length and unambiguously in his ethical treatise. In what follows, it is pointed out where critics have been unfair to Mill through their apparent ignorance of his notes to the Analysis and of his conception of sympathy; but it is also shown that there is a puzzling inconsistency between the notes and a key passage in Utilitarianism, chapter IV. Finally, the theory of habitual volition, which is expressed at the close of that chapter, is examined. Critics have paid little attention to this theory, but it entails a serious modification of psychological hedonism, and Mill obviously attributed great importance to it.


Author(s):  
Justin Gosling

Hedonism is the doctrine that pleasure is the good. It was important in ancient discussions, and many positions were taken, from the view that pleasure is to be avoided to the view that immediate bodily pleasure is to be sought. More elevated views of pleasure were also taken, and have been revived in modern times. There are three varieties of hedonism. Psychological hedonists hold that we can pursue only pleasure; evaluative hedonists that pleasure is what we ought to pursue; reflective hedonists that it is what on reflection gives value to any pursuit. Arguments for psychological hedonism suggest that an agent’s actions are a function of what they think will maximize their pleasure overall. Explaining altruism can lead such theories into truism. Similar arguments are used for reflective hedonism, and the same problem arises. The difficulty for evaluative hedonism lies in deciding how we can establish certain ends as desirable. The claim that pleasure is to be maximized seems immoral to many. Hedonism also faces problems with the measurement of pleasure.


Author(s):  
David M. Williams

Why is it so hard to choose the fruit salad instead of the chocolate cake? Why do we dread our daily workout? And why do some of us find it so difficult to quit smoking, quit drinking too much, or stop using drugs? This chapter argues that these unhealthy behaviors are largely a function of hedonic motivation: an automatically triggered motivational state that manifests in a felt desire to perform behaviors that have previously brought immediate pleasure, or dread of performing behaviors that have previously brought immediate displeasure. The concept of hedonic motivation is based on recent developments in the fields of affective neuroscience (i.e., incentive salience theory) and psychology (i.e., dual-processing theory) and is positioned herein as the central mechanism of the ancient and intuitive theory of psychological hedonism. Greater attention to hedonic motivation is critical for understanding behaviors that account for a significant proportion of worldwide death and disease.


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