مذهب اللذة

(تم التحويل من Hedonism)
جزء من سلسلة عن
مذهب اللذة
المفكرون
مدارس اللذة
المفاهيم المفتاحية
مقالات متعلقة

مذهب اللذة HEDONISM يقول مذهب اللذة بأن المتعة أفضل أطايب الحياة. وفي اليونان القديمة، بنى الأبيقوريون والقورينيون فلسفتهم الأخلاقية على فكرة أن اللذة هي هدف الحياة الأوحد، إلا أن أتباع أبيقور كانوا يرون أن الناس يجب أن يبحثوا عن لذة العقل بدلاً من لذة الجسد. وكانوا يرون أن الشخص العاقل يجب أن يتجنب اللذة التي يتبعها الألم. وفي الفلسفة الحديثة، يعتقد القائلون بمذهب اللذة أنه يجب على الناس ألا يبحثوا عن متعتهم الفردية فقط، ولكن عن المتعة لأكبر عدد من الناس.

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أصل الكلمة

The name derives from the Greek word for "delight" (ἡδονισμός hēdonismos from ἡδονή hēdonē "pleasure", cognate via Proto-Indo-European swéh₂dus through Ancient Greek ἡδύς with English sweet + suffix -ισμός -ismos "ism"). An extremely strong aversion to hedonism is hedonophobia.


تاريخ التطور

الحضارة السومرية

In the original Old Babylonian version of the Epic of Gilgamesh, which was written soon after the invention of writing, Siduri gave the following advice: "Fill your belly. Day and night make merry. Let days be full of joy. Dance and make music day and night [...] These things alone are the concern of men." This may represent the first recorded advocacy of a hedonistic philosophy.[1]

مصر القديمة

Scenes of a harper entertaining guests at a feast were common in ancient Egyptian tombs (see Harper's Songs), and sometimes contained hedonistic elements, calling guests to submit to pleasure because they cannot be sure that they will be rewarded for good with a blissful afterlife. The following is a song attributed to the reign of one of the pharaohs around the time of the 12th dynasty, and the text was used in the eighteenth and nineteenth dynasties.[2][3]

Let thy desire flourish,
In order to let thy heart forget the beatifications for thee.
Follow thy desire, as long as thou shalt live.
Put myrrh upon thy head and clothing of fine linen upon thee,
Being anointed with genuine marvels of the gods' property.
Set an increase to thy good things;
Let not thy heart flag.
Follow thy desire and thy good.
Fulfill thy needs upon earth, after the command of thy heart,
Until there come for thee that day of mourning.

المدارس الكلاسيكية في القِدم

Democritus seems to be the earliest philosopher on record to have categorically embraced a hedonistic philosophy; he called the supreme goal of life "contentment" or "cheerfulness", claiming that "joy and sorrow are the distinguishing mark of things beneficial and harmful" (DK 68 B 188).[4]

المدرسة القورينية

مقال رئيسي: القورينية
أرسطپوس من قورينا

The Cyrenaics were an ultra-hedonist Greek school of philosophy founded in the 4th century BC, supposedly by Aristippus of Cyrene, although many of the principles of the school are believed to have been formalized by his grandson of the same name, Aristippus the Younger. The school was so called after Cyrene, the birthplace of Aristippus. It was one of the earliest Socratic schools. The Cyrenaics taught that the only intrinsic good is pleasure, which meant not just the absence of pain, but positively enjoyable momentary sensations. Of these, physical ones are stronger than those of anticipation or memory. They did, however, recognize the value of social obligation, and that pleasure could be gained from altruism[بحاجة لمصدر]. Theodorus the Atheist was a latter exponent of hedonism who was a disciple of younger Aristippus,[5] while becoming well known for expounding atheism. The school died out within a century, and was replaced by Epicureanism.

The Cyrenaics were known for their skeptical theory of knowledge. They reduced logic to a basic doctrine concerning the criterion of truth.[6] They thought that we can know with certainty our immediate sense-experiences (for instance, that I am having a sweet sensation now) but can know nothing about the nature of the objects that cause these sensations (for instance, that the honey is sweet).[7] They also denied that we can have knowledge of what the experiences of other people are like.[8] All knowledge is immediate sensation. These sensations are motions which are purely subjective, and are painful, indifferent or pleasant, according as they are violent, tranquil or gentle.[7][9] Further, they are entirely individual and can in no way be described as constituting absolute objective knowledge. Feeling, therefore, is the only possible criterion of knowledge and of conduct.[7] Our ways of being affected are alone knowable. Thus the sole aim for everyone should be pleasure.

Cyrenaicism deduces a single, universal aim for all people which is pleasure. Furthermore, all feeling is momentary and homogeneous. It follows that past and future pleasure have no real existence for us, and that among present pleasures there is no distinction of kind.[9] Socrates had spoken of the higher pleasures of the intellect; the Cyrenaics denied the validity of this distinction and said that bodily pleasures, being more simple and more intense, were preferable.[10] Momentary pleasure, preferably of a physical kind, is the only good for humans. However some actions which give immediate pleasure can create more than their equivalent of pain. The wise person should be in control of pleasures rather than be enslaved to them, otherwise pain will result, and this requires judgement to evaluate the different pleasures of life.[11] Regard should be paid to law and custom, because even though these things have no intrinsic value on their own, violating them will lead to unpleasant penalties being imposed by others.[10] Likewise, friendship and justice are useful because of the pleasure they provide.[10] Thus the Cyrenaics believed in the hedonistic value of social obligation and altruistic behaviour.

الإپيقورية

مقال رئيسيs: الإپيقورية and إپيقور

Epicureanism is a system of philosophy based upon the teachings of إپيقور (c. 341–c. 270 BC), founded around 307 BC. Epicurus was an atomic materialist, following in the steps of Democritus and Leucippus. His materialism led him to a general stance against superstition or the idea of divine intervention. Following Aristippus—about whom very little is known—Epicurus believed that the greatest good was to seek modest, sustainable "pleasure" in the form of a state of tranquility and freedom from fear (ataraxia) and absence of bodily pain (aponia) through knowledge of the workings of the world and the limits of our desires. The combination of these two states is supposed to constitute happiness in its highest form. Although Epicureanism is a form of hedonism, insofar as it declares pleasure as the sole intrinsic good, its conception of absence of pain as the greatest pleasure and its advocacy of a simple life make it different from "hedonism" as it is commonly understood.

Epicurus


Some writings by Epicurus have survived. Some scholars consider the epic poem On the Nature of Things by Lucretius to present in one unified work the core arguments and theories of Epicureanism. Many of the papyrus scrolls unearthed at the Villa of the Papyri at Herculaneum are Epicurean texts. At least some are thought to have belonged to the Epicurean Philodemus.

أبيقور» فقد كان يعتبر اللذة هي الهدف الأسمى، لكنه كان يرى أنَّ الإفراط فيها يؤدِّي إلى الألم والإحباط، وهو ما يستدعي الترشيد والسيطرةَ على الشهوات. ورغم أن الطبقات الأكثر غنًى مارست هذه الحياة في فترات مُعَيَّنة، إلا أنها لم تكن أبدًا نظرية للحياة الطيِّبة في نظر المعلمين الكبار(كتاب الفأر في المتاهة)

يانگية

مقال رئيسي: يانگية

Yangism has been described as a form of psychological and ethical egoism. The Yangist philosophers believed in the importance of maintaining self-interest through "keeping one's nature intact, protecting one's uniqueness, and not letting the body be tied by other things." Disagreeing with the Confucian virtues of li (propriety), ren (humaneness), and yi (righteousness) and the Legalist virtue of fa (law), the Yangists saw wei wo, or "everything for myself," as the only virtue necessary for self-cultivation. Individual pleasure is considered desirable, like in hedonism, but not at the expense of the health of the individual. The Yangists saw individual well-being as the prime purpose of life, and considered anything that hindered that well-being immoral and unnecessary.

انتقادات إسلامية

In Islam, God admonished mankind not to love the worldly pleasures, since they are related with greed and sources of sinful habits. He also threatened those who prefer worldly life rather than hereafter with Hell. Few Muslim scholars believe that God doesn't ask for the renunciation of all pleasure, but rather for the deliverance of corresponding responsibilities which come with pleasure.

Those who choose the worldly life and its pleasures will be given proper recompense for their deeds in this life and will not suffer any loss. Such people will receive nothing in the next life except Hell fire. Their deeds will be made devoid of all virtue and their efforts will be in vain.

— Quran 11:15-16, (Muhammad Sarwar translation)[12][13]


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انظر أيضاً

المصادر

وصلات خارجية

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  1. ^ Дробович, Антон (2012). Вчення про насолоди і задоволення: від історії значень до концептуалізації понять. Vol. №2. Практична філософія. pp. 184–185.
  2. ^ Wilson, John A. (1969). "Egyptian Secular Songs and Poems". Ancient Near Eastern Texts Relating to the Old Testament. New Jersey: Princeton University Press. p. 467.
  3. ^ Дробович, Антон (2012). Вчення про насолоди і задоволення: від історії значень до концептуалізації понять. Vol. №2. Практична філософія. p. 185.
  4. ^ p. 125, C.C.W. Taylor, "Democritus", in C. Rowe & M. Schofield (eds.), Greek and Roman Political Thought, Cambridge 2005.
  5. ^ Diogenes Laërtius, ii. 86
  6. ^ Reale & Catan 1986, p. 274
  7. ^ أ ب ت Copleston 2003, p. 121
  8. ^ Reale & Catan 1986, pp. 274–5
  9. ^ أ ب Annas 1995, p. 230
  10. ^ أ ب ت Annas 1995, p. 231
  11. ^ Copleston 2003, p. 122
  12. ^ Quran chapter 11:15, translated by Muhammad Sarwar
  13. ^ Quran chapter 11:16, translated by Muhammad Sarwar
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