The pursuit of pleasure has a bad
name. It is associated with that old
excuse to forget our responsibilities and have a good time, "Eat, drink, and be merry, for tomorrow you die." The stereotype of the hedonist, the person who lives for pleasure
and takes pleasure to be the overall good, is that of a dissipated voluptuary
who lives a round of excess and vice.
When pleasures are mentioned, the first
that come to mind are physical pleasures.
These are like the pleasures of eating, drinking, having sex or doing
drugs. The pleasures of music, art and
drama also involve the senses. What
links them together is a vital connection with the passing moment. Perhaps this
is part of the reason that pleasure has had such a bad name in the history of
philosophy. Pleasures are
ephemeral. Whether unavoidable, like
the physical pleasures of eating and breathing, or unnecessary, like the
pleasures of ornament and ostentation, they all pass away.
The Epicureans were an ancient group of
rational-minded philosophers who thought that pleasure is not to be
despised. However, as a group, they have
been tarred with the brush of crude physical hedonism like that associated with
Roman orgies. In fact, the opposite is
true. They argued that pleasure's bad name is not warranted.
It is because we have invented the notion of eternity, gods and an
afterlife that we are tortured by the transitoriness of all our pleasures. Without that baggage, we would seek pleasure
and avoid pain, like the other animals.
We would live more in the 'now', acknowledging our ignorance of what has gone before, and of what
will happen tomorrow. Rather than
giving in to riotous pleasures, the Epicureans distinguished themselves by
their reserved life style and the delight they took in conversation. The simple pleasures are the best, along with
those of friendship and open talk. The
pleasures of the senses are not to be despised, nor are they to take over a
person's life. With that proviso, a
rational way of living has a valued place for pleasure.
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