Etiko: Malsamoj inter versioj

[[Hedonismo]] asertas, ke la ĉefa etiko estas maksimumi [[plezuro]]n kaj minimumigi [[sufero|doloron]]. Estas kelkaj skoloj de Hedonisma pensaro game el tiuj kiuj defendas la kontentigon de eĉ pormomentaj deziroj al tiuj kiuj instruas la persekutadon de spirita feliĉo. InPri theirla considerationkonsidero ofde consequenceskonsekvencoj, theyili rangegamas fromel thosetiuj advocatingkiuj [[self-gratification]]defendas regardlessla ofmemkontentigon thesendepende painel andla expensesufero tokaj others,malprofito de aliaj al tiuj kiuj toasertas thoseke statingla thatplej theetika mostcelo ethicalserĉas pursuitmaksimumi maximizesla pleasureplezuron andkaj happinessla forfeliĉon thepor mostplej peoplepersonoj.<ref name="SahakianSahakian1966"/> p. 37.

Epicurean ethics is a hedonist form of virtue ethics. [[Epikuro]] "...presented a sustained argument that pleasure, correctly understood, will coincide with virtue."<ref>[http://plato.stanford.edu/entries/ethics-ancient/#9 Ancient Ethical Theory], ''[[Stanford Encyclopedia of Philosophy]]''.</ref> He rejected the extremism of the [[Cyrenaics]], believing some pleasures and indulgences to be detrimental to human beings. [[Epicureanism|Epicureans]] observed that indiscriminate indulgence sometimes resulted in negative consequences. Some experiences were therefore rejected out of hand, and some unpleasant experiences endured in the present to ensure a better life in the future. To Epicurus, the ''summum bonum'', or greatest good, was prudence, exercised through moderation and caution. Excessive indulgence can be destructive to pleasure and can even lead to pain. For example, eating one food too often makes a person lose a taste for it. Eating too much food at once leads to discomfort and ill-health. Pain and fear were to be avoided. Living was essentially good, barring pain and illness. Death was not to be feared. Fear was considered the source of most unhappiness. Conquering the fear of death would naturally lead to a happier life. Epicurus reasoned if there were an afterlife and immortality, the fear of death was irrational. If there was no life after death, then the person would not be alive to suffer, fear or worry; he would be non-existent in death. It is irrational to fret over circumstances that do not exist, such as one's state of death in the absence of an afterlife.<ref name="SahakianSahakian1966"/> pp. 37-38.