How adequate is Mill’s conception of happiness? How good are his arguments to show that “higher” pleasures are intrinsically more desirable than “lower” ones? Is this distinction consistent with the thesis that pleasure is the only thing of value?
In “Utilitarianism” Mill argues that ‘higher’ pleasures are intrinsically more valuable than ‘lower’ pleasures, citing the invariable preference of men who have access to both available (pp.140). I am inclined to disagree, particularly with regards to his assertion that ‘higher’ pleasures have such a “superiority of quality”(pp.139), so as to render any quantity of ‘lower’ pleasures “in comparison, of small account”- this non-cardinal view of pleasure raises many discontinuities. This is
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In Mill’s favour is the seemingly fundamental difference between human and animal pleasures, and ‘higher’ and ‘lower’ pleasures as an extension of this. He draws our attention to this with his assertion that we would prefer to be a “human being unsatisfied than a pig satisfied” (pp.140). This seems similar to earlier comparisons, but there is an important distinction. Mill highlights that anyone who doesn’t believe there are intrinsically more desirable higher pleasures is forced to concede it would be better to live as a beast. ‘Higher’ pleasures are an embodiment of our higher faculties and I believe that our enjoyment of these is an important marker of what makes us human. Which animal enjoys solving mathematics? Thus, as far as the distinction between human and animal pleasures, Mill’s claim seems reasonable.
Another strength of Mill’s argument is his choice of words surrounding the ‘lower’ pleasures. We are told of a “satisfied” pig, and a “content” fool (pp.139-140). These sound like oxymoron, but also remind us of the much higher capacity for enjoyment of more intelligent people. A fool is easily contented, for he can easily exhaust the pleasure sources available to him. For the intelligent man or woman, the myriad of options available to them ensures they can never be lazily “content”.
In addition, Mill’s views surrounding the ‘higher’ pleasures cannot be
Mill disagreed with Bentham as he believed in ‘higher’ and ‘lower’ pleasures that can be derived from actions and promoted those pleasures which developed an individual’s skills and abilities rather than short-term pleasure seeking actions. He placed emphasis on individual development and flourishing.
The pursuit of pleasure has also been condemned by critics as being little more than the promotion of one’s own interests, with no regard to the happiness of others. Mill disputes this as being narrow-minded, clarifying that the pleasure principle which forms the foundation for utilitarianism, “what is right in conduct, is not the agent's own happiness, but that of all concerned” (Mill 16). With this acknowledgment, however, comes the criticism that people cannot possibly be motivated by something as satisfying the collective good of society. Mill countered this by pointing out, “The utilitarian morality does recognize in human beings the power of sacrificing their own greatest good for the good of others” (Mill 16). To the objection that pleasure is an acceptable end is contrary to Christian principles because it is “godless,” Mill states, “If it be a true belief that God desires, above all things, the happiness of his creatures, and that this was his purpose in their creation, utility is not only not a godless doctrine, but more profoundly religious than any other” (Mill 21).
Now it is an unquestionable fact that those who are equally acquainted with, and equally capable of appreciating and enjoying both, do give a most marked preference to the manner of existence which employs their higher faculties. Few human creatures would consent to be changed into any of the lower animals, for the promise of the fullest allowance of a beast's pleasures; It is better to be a human being dissatisfied than a pig satisfied; better to be a Socrates dissatisfied than a fool satisfied. And if the fool, or the pig, is of a different opinion, it is because they know only their own side of the question. The other party to the comparison knows both sides.[MillJS:1863]
There also seems to be a distinction between Bentham and Mill as to what constitutes well-being in relation to pleasure. Both philosophers are hedonists and advocate the idea that without pleasure, well-being is not achieved. However, Bentham’s approach is directly experiential: a person’s well-being correlates exactly to the pleasure that that person experiences. Mill clearly disagrees with such a view as he argues that in some cases – those of higher pleasures – an experience with less pleasure than another can still bring about more well-being. This phenomenon would be impossible in Bentham’s theory and has led many to conclude that Mill clearly values something for wellbeing other than simply
In part one of our book, “The Good Life,” we studied five different philosopher’s viewpoints on what is needed in order for a person to have a good, fulfilling life. They all included the concepts of pleasure and happiness to some extent in their theories, but they all approached the ideas in different ways. The two hedonists we studied, Epicurus and John Stuart Mill, place heavy emphasis on the importance of pleasure. They both believe that pleasure is a necessity in the ideal life. Jean Kazez agreed with their viewpoints in her theory and said that happiness was a necessity for a good life. Epicurus and Mill also argue that there is nothing else that we ultimately desire beyond pleasure and that it is an intrinsic good.
One might say, however, that some things are desired as a means to happiness. These, he says, are ‘ingredients’ to happiness. Happiness consists of these ‘ingredients’; they are a part of the happiness. Therefore, Mill claims that whatever is desired for its own sake is part of what happiness is, and each individual person desires different things to make them happy. They are means to the end of happiness. It is not possible, according to Mill, to desire something that will not provide some form of pleasure. Pleasure is happiness, and people only desire happiness, and happiness is therefore the only good.
Immanuel Kant refers to happiness as contentment (Kant, ) whereas John Stuart Mill refers to it as the pursuit of pleasure and the absence of pain (Mill, p.7). Kant does not base his ethics on happiness. Instead, he argues that morality is based on our duty as a human (Kant, ). To do what is right for Kant is to do what is instinctually moral without giving thought to the overall happiness. On the other hand, Mill does in fact use happiness as the bases for his ethics. He proposes that actions are right if they promote overall happiness and wrong if they promote the opposite of happiness (Mill, ). In this paper, it will be argued that Mill 's views on happiness are more reasonable than those of Kant 's because happiness should be the base for ethics.
John Stuart Mill’s Utilitarianism and Aristotle’s Nicomachean Ethics both agree that happiness is essential to a good life but differ on what an individuals happiness consists of. They both recognized the importance of happiness to man and aimed at defining it. Aristotle believed that happiness comes from virtue. He argued that in order to be happy, man must complete his function (Aristotle). On the other hand, John Stuart Mill, argues that pleasure and freedom from pain are what make up someone’s happiness. He felt that man’s purpose in life is to find pleasure, and that pleasure will bring him happiness (Brink). The two philosophers spent much of their time contemplating what it means to be happy, and although they came across different views, they agreed on the overall idea that in order to attain true happiness, men should be engaging in activities that are distinct to
One of the first misconceptions of Utilitarianism that Mill addresses is that it is often interpreted as the opposition of pleasure. Mill corrects this falsehood by stating the following: “Those who know anything about the matter are aware that every writer, from Epicurus to Bentham, be contradistinguished from pleasure, but pleasure itself, together with exemption from pain; and instead of opposing the useful to the agreeable or the ornamental, have always declared that the useful means these, among other things” (Mill, 2007, p. 5). Utilitarianism is, in
In regards to morality, Mill anchors its definition on the premises of the greatest happiness principle stated above. Unlike Aristotle who puts emphasis on the agent (the person themselves) in regards to acting morally, Mill is very indifferent and states that the character of the person and their motives do not matter only the consequence of those actions matter. For Mill, the morality of the action only depends on whether that action will produce pleasure for greatest number of people. As state before, he explains that pleasure leads to happiness, and happiness is the ultimate goal of each individual. However, morality is “the rules and precepts for human conduct,” and not simply the causes of human behavior. Desire may drive human actions, but that doesn’t mean that desire should propel human actions. Morality is the ideal, not the reality.
Mill defines happiness as the production of happiness and the absence of pain. Unlike Kant's focus on the individual, Mill believed in considering the happiness of everyone that might be affected by the action. People should seek the greatest amount of happiness possible for all involved.
I will be explaining John Stuart Mill’s view on ethics. This includes explaining the “Greatest Happiness Principle”, happiness, unhappiness, quality of pleasure, lying, and the relevance of time with his view. I will then explain how I agree with the principle of Rule Utilitarianism. I will also consider the objection of conflicting rules in Rule Utilitarianism as well as that of negative responsibility, giving my response to each.
The role of pleasure in morality has been examined thoroughly throughout the beginning of philosophy and continues to be a questionable issue. With these in-depth examinations, some similar outlooks as well as differing views have been recorded. Many philosophers have dissected this important topic, however I intend to concentrate of the famous works of Aristotle, Immanuel Kant, and John Stuart Mill. After meticulously analyzing each of the above philosophers’ texts, I personally prefer the position of utilitarian and Benthamite, John Stuart Mill. After comparing and contrasting the positions and reasonings of these philosophers, I will demonstrate my own reasons why I have chosen John Stuart Mill as the most established in his theory of the role of pleasure in morality.
John Stuart Mill argues in Utilitarianism that higher pleasures are unique to human beings. Higher pleasures are those pleasures that require some minimum of cognitive capacities to enjoy. More specifically, higher pleasures are intellectual pleasures while lower pleasures are sensual pleasures. Mill argues that animals are not capable of experiencing higher pleasures because animals are not aware of their higher facilities; animals lack the conscious ability to be curious, to achieve a sense of self-worth from volunteering, or to hold a deep and intellectual conversation. Mill successfully argues in Utilitarianism that higher pleasures are not only distinct and unique to human beings,
Ergo, Mill distinguishes between higher and lower pleasures in order to respond to The Philosophy of Swine Objection. However, the distinction between quality and quantity is not new. Mill himself asserts that »utilitarian writers in general have placed the superiority of mental over bodily pleasures.«7 What is new in Mill’s theory is that he rejects to measure pleasure in any kind of numerical scale. His scale is an ordinal scale, in which pleasures are ordered in terms of preference, i.e. pleasure A is greater than pleasure B and so on. The problem with that measurement is that it is not transitive, which means that if pleasure A is greater than pleasure B and pleasure B is greater than pleasure C, it does not follow that pleasure A is greater than pleasure C, simply because we are not talking about quantity but quality. For example, I may prefer banana ice cream to chocolate ice cream, and I may prefer chocolate ice cream to strawberry ice cream, but I may also prefer strawberry ice cream to