There are many moral philosophers, dating back to Plato and
Aristotle, which have treated happiness as the supreme good. However Kant in
his “Groundwork” stated that duty, not happiness, was the supreme moral motive.
Bentham is one of the philosophers who does identify
happiness as the supreme moral principle, but Bentham identifies happiness as
pleasure. Bentham is a Utilitarian so he argues that pleasure is the main cause
of all action, and an action should be considered in regards to the amount it
increases pleasure or reduces pain. He not only regarded happiness as being the
equivalent of pleasure, but he also regarded pleasure in itself as simply a
sensation. “Pain and pleasure are what everybody feels to be such”. The
relation between an activity and whether it causes pleasure or pain is just
cause and effect. The value of every pleasure is the same, regardless of what
has caused it, so the happiness you feel when you see a fine piece of art, and
the happiness you feel when you when you itch that scratch you couldn’t reach,
are the exact same. The important thing is the quantity of pleasure or pain
caused, not the value of the action. Bentham offered systems for measuring pleasure
and pain which are laid out in his “Felicific Calculus”. There are seven elements
that have to be considered;
1.
Intensity
2.
Duration
3.
Certainty (how likely is it that the pleasure
will happen?)
4.
How soon it will occur
5.
Fecundity (how likely is it that it will result
in a subsequent series of pleasures?)
6.
Purity (how likely is it that it will
subsequently cause pain?)
7.
Extent (how many people will it affect?)
Number 7 is the most important one as the main foundation of
utilitarianism is “the greatest happiness for the greatest number”. Bentham
contrasted utilitarianism with asceticism, which is to judge an action by the
amount it reduces happiness. However Bentham admitted that this principle of self-inflicted
misery could never be upheld by any living thing.
John Stuart Mill was also a utilitarian, but in his “utilitarianism”
he laid out that some kinds of pleasure are more valuable than others. This solved
the criticism that utilitarianism reduces humans to being no better than swine
by simply following our pleasures. It is this ability to distinguish between
higher and lower pleasures which sets us apart from the animals, “it’s better
to be a human dissatisfied than a pig satisfied”.
Schopenhauer links
his ethics to his metaphysical view that the world of experience is merely an
illusion, and true reality (the thing in itself) is the universal will.
Morality is a matter of training the character. The will is free from eternity
to eternity but everything in nature, including human nature, is determined by
necessity. If you could get complete knowledge of a persons character and the
motives which drive them, then you could predict all of their future conduct.
We believe we are free to decide because prior to the choice we have no
knowledge of how “the will” is going to decide. The belief we can decide for
ourselves is merely an illusion. Our wills can never change but there are
different degrees of awareness of will. Repentance or regret never comes from
the will, but from a greater sense of self awareness. Schopenhauer believes
that it is unlikely we will ever be content. The will by nature is insatiable.
The basis of all will is need and pain, we suffer until our needs are satisfied,
but if the will becomes satisfied and loses desire then life becomes boring.
Kierkegaard’s moral system is similar to Schopenhauer’s in
that they both take a pessimistic view. However whereas Schopenhauer’s ethics
aims towards erasing individuality, Kierkegaard aims to put the individual in
full possession of their own character as a unique creature of God.
Nietzsche says that history shows two types of morality;
master morality and a morality for the herd (the poor and weak). Nietzsche
argued that the revolt of the slaves triumphed with Christianity, “the success
of Christianity lead to the degeneration of the human race”. To save the human
race we must reverse the values of Christianity. Life forces us to establish
values, and human life is the highest form of life so far, but it has sunk back
to the levels of those which had preceded it. We must bring life to a new level
past the system of master and slave, the Ubermensch (superman). The Ubermensch
would be the highest form of life, the will to live. The will to live must not
favour the weak, it must favour power, “man is a bridge, not a goal”. The Ubermensch
will not be achieved through evolution, but only through the exercise of the
will. Nietzsche encouraged war, war is an education in freedom.