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History of Ethical Egoism

Ethical egoism was introduced by the philosopher Henry Sidgwick .He compared egoism to the philosophy of utilitarianism, writing that whereas utilitarianism sought to maximize overall pleasure, egoism focused only on maximizing individual pleasure.

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Philosophers before Sidgwick have also retroactively been identified as ethical egoists.One ancient example is the philosophy of Yang Zhu (4th century BC), Yangism, who views”everything for myself”, as the only virtue necessary for self-cultivation.Ancient Greek philosophers like Plato, Aristotle and the Stoics were exponents of virtue ethics, and “did not accept the formal principle that whatever the good is, we should seek only our own good, or prefer it to the good of others.”However, the beliefs of the Cyrenaics have been referred to as a “form of egoistic hedonism”,and while some refer to Epicurus’ hedonism as a form of virtue ethics, others argue his ethics are more properly described as ethical egoism.

Prisoner dilemma.

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History of Pyscological Egoism

Epicureanism highly claims that all humans live to maximize their own pleasure.There is a famous example for this theory. Ex-If Jay helps Shivansh from a burning house,Egoists would tell that its apparently altruistic act,as there are chances that Jay would feel happy for his good deed and in future he could ask his favour for his future pleasure.Jay might have wanted a good feeling being a hero or avoid social critict that he should have helped Shivansh.According to modern phlilosophy , behaviour of human is governed to increase pleasure or happiness and decrease pain. Most of philosophers considers this theory to be false.

History of Ethical Egoism

Ethical egoism was introduced by the philosopher Henry Sidgwick .He compared egoism to the philosophy of utilitarianism, writing that whereas utilitarianism sought to maximize overall pleasure, egoism focused only on maximizing individual pleasure.There is also a belief that “To give charity to someone is to degrade him, implying as it does that he is reliant on such munificence and quite unable to look out for himself. “That,” reckons Rachels, “is why the recipients of ‘charity’ are so often resentful rather than appreciative.”

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