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Unit III Ethical Theories: Hedonism

Ethical theories have always sparked lively debates, especially those centered on pleasure and morality. Among these, hedonism and utilitarianism stand out for their distinct approaches to happiness and ethical judgment. In this post, we will explore ethical hedonism through Charvak’s perspective and then shift to utilitarianism via the insights of Jeremy Bentham and John Stuart Mill. By examining these theories closely, we aim to uncover the complexities of pleasure, happiness, and moral responsibility.

Unit III  Ethical Theories: Hedonism

Ethical theories have always sparked lively debates, especially those centered on pleasure and morality. Among these, hedonism and utilitarianism stand out for their distinct approaches to happiness and ethical judgment. In this post, we will explore ethical hedonism through Charvak’s perspective and then shift to utilitarianism via the insights of Jeremy Bentham and John Stuart Mill. By examining these theories closely, we aim to uncover the complexities of pleasure, happiness, and moral responsibility.


Understanding Ethical Hedonism


At its core, ethical hedonism claims that the pursuit of pleasure is the utmost good. This philosophy not only emphasizes seeking pleasure but also dictates that we evaluate our actions based on the pleasure they generate.


The roots of ethical hedonism stretch back to ancient philosophies, particularly within Hinduism, where the Charvak school champions material enjoyment.


Charvak’s Hedonism


The Charvak school, or Lokayata, was prominent in ancient India, representing one of the first known forms of materialism. Charvak philosophers maintained that only the tangible world is real, and the pursuit of physical pleasure is the supreme goal of life.


Contrasting sharply with ascetic traditions that promote self-denial, Charvak celebrated sensory experiences. They argued that happiness derived from the senses—like the taste of a favorite dish or the joy of companionship—was paramount to human existence.

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