Cassius Amicus, who writes for the, argues that it’s difficult, and often counterproductive, to attempt to legislate hedonic calculations for society at large: The hedonic calculus does not necessarily make public policy issues easier to navigate. No pleasure is a bad thing in itself, but the things which produce certain pleasures entail disturbances many times greater than the pleasures themselves. Perhaps one of the most important sources on hedonic calculus is the eighth of Epicurus’s “Principal Doctrines”:
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To those of us in the Epicurean tradition, the answer to most ethical questions lies in the hedonic calculus, by which issues boil down to figuring out how to maximize pleasure and how to minimize pain for the long term. No policy can help them achieve happiness if this is their choice.
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People are free to be miserable, to wallow in abnegation and self-loathing, and to deny themselves every pleasure available to them. Declaration of Independence, Epicurean thinker Thomas Jefferson added the right to the pursuit of happiness, and Brazil in recent years added the right to happiness to its constitution.īut how can the right to happiness be implemented? Jefferson didn’t elaborate on this aspect, but we may infer from his choice of words-the right to the pursuit of happiness-that perhaps such a right cannot be secured by the state, or that it is inconsistent with freedom. The declaration cites trends that show Europeans are discontented and notes the recent adoption by the United Nations of March 20th as International Happiness Day. Recently, the Friends of Epicurean Philosophy (of Greece) submitted to the European Union an initiative known as the Declaration of Pallini that would guarantee the right to happiness for all European citizens.
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Some South American countries have incorporated into their constitutions the indigenous sumak kawsay code (the “good life”), which guarantees not only the right to happiness, but also gives concrete details about what such a life entails in terms of access to education, clean air and water, time for human relationships and for creativity, and other practicalities. While most Western countries measure societal wellness strictly in terms of national production-a measurement that might work for Wall Street investors but doesn’t tell us much about the real quality of life of the average citizen-Burma and other Buddhist countries have for many years utilized a national happiness index. Many nations recognize that wanting to add to our pleasure and take away from our pain is a sign of compassion and humanity on the part of government and on the part of a society. The most obvious example is the battle for marriage equality, but other struggles-like legalization of marijuana and the struggle for the right to die with dignity-should make us think about the best ways in which humanism can coherently influence policy. Religious attacks on civil rights and liberties oftentimes constitute, in essence, attacks on the right of individuals to pursue happiness.
In that way, virtue ethics is concerned with the whole of a person's life, rather than particular episodes or actions.“We must, therefore, pursue the things that make for happiness, seeing that when happiness is present, we have everything but when it is absent, we do everything to possess it.” Virtue ethics not only deals with the rightness or wrongness of individual actions, it provides guidance as to the sort of characteristics and behaviours a good person will seek to achieve. The consequences of an action does not focus on the nature of the Actions or a set of Pre establish moral value or religious belief. Which is the most important in ethical principles consequence or duty?ĭuty is considered to be most important in the ethical principle because: it is concerned with what people should do ,not with the consequences of their action. The algorithm is also known as the utility calculus, the hedonistic calculus and the hedonic calculus. The felicific calculus is an algorithm formulated by utilitarian philosopher Jeremy Bentham (1747-1832) for calculating the degree or amount of pleasure that a specific action is likely to cause.
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