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Cain says this nerve is also the site of the very "sadness-joy-survival continuum" that makes us human, [5] and that we are "deeply evolutionarily primed" to respond to each other's sadness. [ 15 ] Bittersweet also discusses transgenerational trauma , which Cain refers to as "inherited grief". [ 20 ]
Happiness is often imprecisely equated with pleasure. If, for whatever reason, one does equate happiness with pleasure, then the paradox of hedonism arises. When one aims solely towards pleasure itself, one's aim is frustrated. Henry Sidgwick comments on such frustration after a discussion of self-love in the above-mentioned work:
Another form argues that some pleasures are good while others are bad. The strongest rejection of hedonism, sometimes termed anti-hedonism , claims that all pleasures are bad. Motivations to adopt this view include the idea that pleasure is an irrational emotion and that the pursuit of pleasure is an obstacle that prevents people from leading a ...
Schadenfreude (/ ˈ ʃ ɑː d ən f r ɔɪ d ə /; German: [ˈʃaːdn̩ˌfʁɔʏ̯də] ⓘ; lit. Tooltip literal translation "harm-joy") is the experience of pleasure, joy, or self-satisfaction that comes from learning of or witnessing the troubles, failures, pain, suffering, or humiliation of another.
Anhedonia is a diverse array of deficits in hedonic function, including reduced motivation or ability to experience pleasure. [1] While earlier definitions emphasized the inability to experience pleasure, anhedonia is currently used by researchers to refer to reduced motivation, reduced anticipatory pleasure (wanting), reduced consummatory pleasure (liking), and deficits in reinforcement learning.
Later translators have emphasized that "suffering" is a too limited translation for the term duḥkha, and have preferred to either leave the term untranslated, [15] or to clarify that translation with terms such as anxiety, distress, frustration, unease, unsatisfactoriness, not having what one wants, having what one doesn't want, etc. [18] [19 ...
Hedonic adaptation is an event or mechanism that reduces the affective impact of substantial emotional events. Generally, hedonic adaptation involves a happiness "set point", whereby humans generally maintain a constant level of happiness throughout their lives, despite events that occur in their environment.
While these other theories would also support minimizing suffering, they would give special weight to reducing the suffering of those who are worse off. The term "negative utilitarianism" is used by some authors to denote the theory that reducing negative well-being is the only thing that ultimately matters morally. [4]