Suffering, or pain in a broad sense,[1] may be an experience of unpleasantness or aversion, possibly associated with the perception of harm or threat of harm in an individual.[2] Suffering is the basic element that makes up the negative valence of affectivephenomena. The opposite of suffering is pleasure or happiness.
Suffering is often categorized as physical[3] or mental.[4] It may come in all degrees of intensity, from mild to intolerable. Factors of duration and frequency of occurrence usually compound that of intensity. Attitudes toward suffering may vary widely, in the sufferer or other people, according to how much it is regarded as avoidable or unavoidable, useful or useless, deserved or undeserved.
Suffering occurs in the lives of sentient beings in numerous manners, often dramatically. As a result, many fields of human activity are concerned with some aspects of suffering. These aspects may include the nature of suffering, its processes, its origin and causes, its meaning and significance, its related personal, social, and cultural behaviors,[5] its remedies, management, and uses.
Terminology
The word suffering is sometimes used in the narrow sense of physical pain, but more often it refers to psychological pain, or more often yet it refers to pain in the broad sense, i.e. to any unpleasant feeling, emotion or sensation. The word pain usually refers to physical pain, but it is also a common synonym of suffering. The words pain and suffering are often used both together in different ways. For instance, they may be used as interchangeable synonyms. Or they may be used in 'contradistinction' to one another, as in "pain is physical, suffering is mental", or "pain is inevitable, suffering is optional". Or they may be used to define each other, as in "pain is physical suffering", or "suffering is severe physical or mental pain".
Qualifiers, such as physical, mental, emotional, and psychological, are often used to refer to certain types of pain or suffering. In particular, mental pain (or suffering) may be used in relationship with physical pain (or suffering) for distinguishing between two wide categories of pain or suffering. A first caveat concerning such a distinction is that it uses physical pain in a sense that normally includes not only the 'typical sensory experience of physical pain' but also other unpleasant bodily experiences including air hunger, hunger, vestibular suffering, nausea, sleep deprivation, and itching. A second caveat is that the terms physical or mental should not be taken too literally: physical pain or suffering, as a matter of fact, happens through conscious minds and involves emotional aspects, while mental pain or suffering happens through physical brains and, being an emotion, involves important physiological aspects.
The word unpleasantness, which some people use as a synonym of suffering or pain in the broad sense, may refer to the basic affective dimension of pain (its suffering aspect), usually in contrast with the sensory dimension, as for instance in this sentence: "Pain-unpleasantness is often, though not always, closely linked to both the intensity and unique qualities of the painful sensation."[6] Other current words that have a definition with some similarity to suffering include distress, unhappiness, misery, affliction, woe, ill, discomfort, displeasure, disagreeableness.
For Pyrrhonism, suffering comes from dogmas (i.e. beliefs regarding non-evident matters), most particularly beliefs that certain things are either good or bad by nature. Suffering can be removed by developing epoche (suspension of judgment) regarding beliefs, which leads to ataraxia (mental tranquility).
Epicurus (contrary to common misperceptions of his doctrine) advocated that we should first seek to avoid suffering (aponia) and that the greatest pleasure lies in ataraxia, free from the worrisome pursuit or the unwelcome consequences of ephemeral pleasures. Epicureanism's version of Hedonism, as an ethical theory, claims that good and bad consist ultimately in pleasure and pain.
For Stoicism, the greatest good lies in reason and virtue, but the soul best reaches it through a kind of indifference (apatheia) to pleasure and pain: as a consequence, this doctrine has become identified with stern self-control in regard to suffering.
Jeremy Bentham developed hedonistic utilitarianism, a popular doctrine in ethics, politics, and economics. Bentham argued that the right act or policy was that which would cause "the greatest happiness of the greatest number". He suggested a procedure called hedonic or felicific calculus, for determining how much pleasure and pain would result from any action. John Stuart Mill improved and promoted the doctrine of hedonistic utilitarianism. Karl Popper, in The Open Society and Its Enemies, proposed a negative utilitarianism, which prioritizes the reduction of suffering over the enhancement of happiness when speaking of utility: "I believe that there is, from the ethical point of view, no symmetry between suffering and happiness, or between pain and pleasure. ... human suffering makes a direct moral appeal for help, while there is no similar call to increase the happiness of a man who is doing well anyway." David Pearce, for his part, advocates a utilitarianism that aims straightforwardly at the abolition of suffering through the use of biotechnology (see more details below in section Biology, neurology, psychology). Another aspect worthy of mention here is that many utilitarians since Bentham hold that the moral status of a being comes from its ability to feel pleasure and pain: therefore, moral agents should consider not only the interests of human beings but also those of (other) animals. Richard Ryder came to the same conclusion in his concepts of 'speciesism' and 'painism'. Peter Singer's writings, especially the book Animal Liberation, represent the leading edge of this kind of utilitarianism for animals as well as for people.
Another doctrine related to the relief of suffering is humanitarianism (see also humanitarian principles, humanitarian aid, and humane society). "Where humanitarian efforts seek a positive addition to the happiness of sentient beings, it is to make the unhappy happy rather than the happy happier. ... [Humanitarianism] is an ingredient in many social attitudes; in the modern world it has so penetrated into diverse movements ... that it can hardly be said to exist in itself."[7]
Pessimists hold this world to be mainly bad, or even the worst possible, plagued with, among other things, unbearable and unstoppable suffering. Some identify suffering as the nature of the world and conclude that it would be better if life did not exist at all. Arthur Schopenhauer recommends us to take refuge in things like art, philosophy, loss of the will to live, and tolerance toward 'fellow-sufferers'.
Friedrich Nietzsche, first influenced by Schopenhauer, developed afterward quite another attitude, arguing that the suffering of life is productive, exalting the will to power, despising weak compassion or pity, and recommending us to embrace willfully the 'eternal return' of the greatest sufferings. [citation needed][8]
Philosophy of pain is a philosophical speciality that focuses on physical pain and is, through that, relevant to suffering in general.
Religion
Suffering plays an important role in a number of religions, regarding matters such as the following: consolation or relief; moral conduct (do no harm, help the afflicted, show compassion); spiritual advancement through life hardships or through self-imposed trials (mortification of the flesh, penance, asceticism); ultimate destiny (salvation, damnation, hell). Theodicy deals with the problem of evil, which is the difficulty of reconciling the existence of an omnipotent and benevolent god with the existence of evil: a quintessential form of evil, for many people, is extreme suffering, especially in innocent children, or in creatures destined to an eternity of torments (see problem of hell).
The 'Four Noble Truths' of Buddhism are about dukkha, a term often translated as suffering. They state the nature of suffering, its cause, its cessation, and the way leading to its cessation, the Noble Eightfold Path. Buddhism considers liberation from dukkha and the practice of compassion (karuna) as basic for leading a holy life and attaining nirvana.
Hinduism holds that suffering follows naturally from personal negative behaviors in one's current life or in a past life (see karma in Hinduism).[9] One must accept suffering as a just consequence and as an opportunity for spiritual progress. Thus the soul or true self, which is eternally free of any suffering, may come to manifest itself in the person, who then achieves liberation (moksha). Abstinence from causing pain or harm to other beings, called ahimsa, is a central tenet of Hinduism, and even more so of another Indian religion, Jainism (see ahimsa in Jainism).
For Christianity, redemptive suffering is the belief that human suffering, when accepted and offered up in union with the "passion" (flogging and crucifixion) of Jesus,[10] can remit the just punishment for sins, and allow oneself to grow in the love of The Trinity, other people, and oneself.[11]
In Islam, the faithful must endure suffering with hope and faith, not resist or ask why, accept it as Allah's will and submit to it as a test of faith. Allah never asks more than can be endured. One must also work to alleviate the suffering of others, as well as one's own. Suffering is also seen as a blessing. Through that gift, the sufferer remembers Allah and connects with him. Suffering expunges the sins of human beings and cleanses their soul for the immense reward of the afterlife, and the avoidance of hell.[12]
According to the Bahá'í Faith, all suffering is a brief and temporary manifestation of physical life, whose source is the material aspects of physical existence, and often attachment to them, whereas only joy exists in the spiritual worlds.[13]
Artistic and literary works often engage with suffering, sometimes at great cost to their creators or performers. Be it in the tragic, comic or other genres, art and literature offer means to alleviate (and perhaps also exacerbate) suffering, as argued for instance in Harold Schweizer's Suffering and the remedy of art.[14]
This Bruegel painting is among those that inspired W. H. Auden's poem Musée des Beaux Arts:
About suffering they were never wrong, The Old Masters; how well, they understood Its human position; how it takes place While someone else is eating or opening a window or just walking dully along; (...) In Breughel's Icarus, for instance: how everything turns away Quite leisurely from the disaster; (...)[15]
Social sciences
Social suffering, according to Arthur Kleinman and others, describes "collective and individual human suffering associated with life conditions shaped by powerful social forces".[16] Such suffering is an increasing concern in medical anthropology, ethnography, mass media analysis, and Holocaust studies, says Iain Wilkinson,[17] who is developing a sociology of suffering.[18]
The Encyclopedia of World Problems and Human Potential is a work by the Union of International Associations. Its main databases are about world problems (56,564 profiles), global strategies and solutions (32,547 profiles), human values (3,257 profiles), and human development (4,817 profiles). It states that "the most fundamental entry common to the core parts is that of pain (or suffering)" and "common to the core parts is the learning dimension of new understanding or insight in response to suffering".[19]
Ralph Siu, an American author, urged in 1988 the "creation of a new and vigorous academic discipline, called panetics, to be devoted to the study of the infliction of suffering",[20] The International Society for Panetics was founded in 1991 to study and develop ways to reduce the infliction of human suffering by individuals acting through professions, corporations, governments, and other social groups.[21]
In law, "Pain and suffering" is a legal term that refers to the mental distress or physical pain endured by a plaintiff as a result of injury for which the plaintiff seeks redress. Assessments of pain and suffering are required to be made for attributing legal awards. In the Western world these are typically made by juries in a discretionary fashion and are regarded as subjective, variable, and difficult to predict, for instance in the US,[22] UK,[23] Australia and New Zealand.[24] See also, in US law, Negligent infliction of emotional distress and Intentional infliction of emotional distress.
In management and organization studies, drawing on the work of Eric Cassell, suffering has been defined as the distress a person experiences when they perceive a threat to any aspect of their continued existence, whether physical, psychological, or social.[25] Other researchers have noted that suffering results from an inability to control actions that usually define one's view of one's self and that the characteristics of suffering include the loss of autonomy, or the loss of valued relationships or sense of self. Suffering is therefore determined not by the threat itself but, rather, by its meaning to the individual and the threat to their personhood.[25]
Biology, neurology, psychology
Suffering and pleasure are respectively the negative and positive affects, or hedonic tones, or valences that psychologists often identify as basic in our emotional lives.[26] The evolutionary role of physical and mental suffering, through natural selection, is primordial: it warns of threats, motivates coping (fight or flight, escapism), and reinforces negatively certain behaviors (see punishment, aversives). Despite its initial disrupting nature, suffering contributes to the organization of meaning in an individual's world and psyche. In turn, meaning determines how individuals or societies experience and deal with suffering.
Neuroimaging sheds light on the seat of suffering
Many brain structures and physiological processes are involved in suffering (particularly the anterior insula and cingulate cortex, both implicated in nociceptive and empathic pain).[27] Various hypotheses try to account for the experience of suffering. One of these, the pain overlap theory[28] takes note, thanks to neuroimaging studies, that the cingulate cortex fires up when the brain feels suffering from experimentally induced social distress, as well as physical pain. The theory proposes therefore that physical pain and social pain (i.e. two radically differing kinds of suffering) share a common phenomenological and neurological basis.
Different theories of psychology view suffering differently. Sigmund Freud viewed suffering as something humans are hardwired to avoid, while they are always in the pursuit of pleasure,[32] also known as the hedonic theory of motivation or the pleasure principle. This dogma also ties in with certain concepts of Behaviorism, most notably Operant Conditioning theory. In operant conditioning, a negative stimulus is removed thereby increasing a desired behavior, alternatively an aversive stimulus can be introduced as a punishing factor. In both methods, unfavorable circumstances are used in order to motivate an individual or an animal towards a certain goal.[33] However, other theories of psychology present contradicting ideas such as the idea that humans sometimes seek out suffering.[34] Many existentialists believe suffering is necessary in order to find meaning in our lives.[35]Existential Positive Psychology is a theory dedicated to exploring the relationship between suffering and happiness and the belief that true authentic happiness can only come from experiencing pain and hardships.[36]
Hedonistic psychology,[37]affective science, and affective neuroscience are some of the emerging scientific fields that could in the coming years focus their attention on the phenomenon of suffering.
Health care approaches to suffering, however, remain problematic. Physician and author Eric Cassell, widely cited on the subject of attending to the suffering person as a primary goal of medicine, has defined suffering as "the state of severe distress associated with events that threaten the intactness of the person".[42] Cassell writes: "The obligation of physicians to relieve human suffering stretches back to antiquity. Despite this fact, little attention is explicitly given to the problem of suffering in medical education, research or practice." Mirroring the traditional body and mind dichotomy that underlies its teaching and practice, medicine strongly distinguishes pain from suffering, and most attention goes to the treatment of pain. Nevertheless, physical pain itself still lacks adequate attention from the medical community, according to numerous reports.[43] Besides, some medical fields like palliative care, pain management (or pain medicine), oncology, or psychiatry, do somewhat address suffering 'as such'. In palliative care, for instance, pioneer Cicely Saunders created the concept of 'total pain' ('total suffering' say now the textbooks),[44] which encompasses the whole set of physical and mental distress, discomfort, symptoms, problems, or needs that a patient may experience hurtfully.
Mental illness
Gary Greenberg, in The Book of Woe, writes that mental illness might best be viewed as medicalization or labeling/naming suffering (i.e. that all mental illnesses might not necessarily be of dysfunction or biological-etiology, but might be social or cultural/societal).[45]
Relief and prevention in society
Since suffering is such a universal motivating experience, people, when asked, can relate their activities to its relief and prevention. Farmers, for instance, may claim that they prevent famine, artists may say that they take our minds off our worries, and teachers may hold that they hand down tools for coping with life hazards. In certain aspects of collective life, however, suffering is more readily an explicit concern by itself. Such aspects may include public health, human rights, humanitarian aid, disaster relief, philanthropy, economic aid, social services, insurance, and animal welfare. To these can be added the aspects of security and safety, which relate to precautionary measures taken by individuals or families, to interventions by the military, the police, the firefighters, and to notions or fields like social security, environmental security, and human security.
The nongovernmental research organization Center on Long-Term Risk, formerly known as the Foundational Research Institute, focuses on reducing risks of astronomical suffering (s-risks) from emerging technologies.[46] Another organization also focused on research, the Center on Reducing Suffering, has a similar focus, with a stress on clarifying what priorities there should be at a practical level to attain the goal of reducing intense suffering in the future.[47]
Uses
Philosopher Leonard Katz wrote: "But Nature, as we now know, regards ultimately only fitness and not our happiness ... and does not scruple to use hate, fear, punishment and even war alongside affection in ordering social groups and selecting among them, just as she uses pain as well as pleasure to get us to feed, water and protect our bodies and also in forging our social bonds."[48]
People make use of suffering for specific social or personal purposes in many areas of human life, as can be seen in the following instances:
In arts, literature, or entertainment, people may use suffering for creation, for performance, or for enjoyment. Entertainment particularly makes use of suffering in blood sports and violence in the media, including violent video games depiction of suffering.[49] A more or less great amount of suffering is involved in body art. The most common forms of body art include tattooing, body piercing, scarification, human branding. Another form of body art is a sub-category of performance art, in which for instance the body is mutilated or pushed to its physical limits.
In business and various organizations, suffering may be used for constraining humans or animals into required behaviors.
In a criminal context, people may use suffering for coercion, revenge, or pleasure.
In interpersonal relationships, especially in places like families, schools, or workplaces, suffering is used for various motives, particularly under the form of abuse and punishment. In another fashion related to interpersonal relationships, the sick, or victims, or malingerers, may use suffering more or less voluntarily to get primary, secondary, or tertiary gain.
In law, suffering is used for punishment (see penal law); victims may refer to what legal texts call "pain and suffering" to get compensation; lawyers may use a victim's suffering as an argument against the accused; an accused's or defendant's suffering may be an argument in their favor; authorities at times use light or heavy torture in order to get information or a confession.
In the news media, suffering is often the raw material.[50]
In personal conduct, people may use suffering for themselves, in a positive way.[51] Personal suffering may lead, if bitterness, depression, or spitefulness is avoided, to character-building, spiritual growth, or moral achievement;[52] realizing the extent or gravity of suffering in the world may motivate one to relieve it and may give an inspiring direction to one's life. Alternatively, people may make self-detrimental use of suffering. Some may be caught in compulsive reenactment of painful feelings in order to protect them from seeing that those feelings have their origin in unmentionable past experiences; some may addictively indulge in disagreeable emotions like fear, anger, or jealousy, in order to enjoy pleasant feelings of arousal or release that often accompany these emotions; some may engage in acts of self-harm aimed at relieving otherwise unbearable states of mind.
In politics, there is purposeful infliction of suffering in war, torture, and terrorism; people may use nonphysical suffering against competitors in nonviolent power struggles; people who argue for a policy may put forward the need to relieve, prevent or avenge suffering; individuals or groups may use past suffering as a political lever in their favor.
In religion, suffering is used especially to grow spiritually, to expiate, to inspire compassion and help, to frighten, to punish.
In science, humans and animals are subjected on purpose to aversive experiences for the study of suffering or other phenomena.
In sex, especially in a context of sadism and masochism or BDSM, individuals may use a certain amount of physical or mental suffering (e.g. pain, humiliation).
James Davies. The Importance of Suffering: the value and meaning of emotional discontent. London: Routledge ISBN0-415-66780-1
Casell, E. J. (1991). The nature of suffering and the goals of medicine (pertamaed.). New York: Oxford University Press.
Cynthia Halpern. Suffering, Politics, Power: a Genealogy in Modern Political Theory. Albany: State University of New York Press, 2002. ISBN0-7914-5103-8
Jamie Mayerfeld. Suffering and Moral Responsibility. New York: Oxford University Press, 2005. ISBN0-19-515495-9
Thomas Metzinger. Suffering.In Kurt Almqvist & Anders Haag (2017)[eds.], The Return of Consciousness. Stockholm: Axel and Margaret Ax:son Johnson Foundation. ISBN978-91-89672-90-1
David B. Morris. The Culture of Pain. Berkeley: University of California, 2002. ISBN0-520-08276-1
Elaine Scarry. The Body in Pain: The Making and Unmaking of the World. New York: Oxford University Press, 1987.
Spelman, E. V. (1995). Fruits of sorrow framing our attention to suffering. Boston, Mass., USA: Beacon Press.
Ronald Anderson. World Suffering and Quality of Life, Social Indicators Research Series, Volume 56, 2015. ISBN978-94-017-9669-9; Also: Human Suffering and Quality of Life, SpringerBriefs in Well-Being and Quality of Life Research, 2014. ISBN978-94-007-7668-5
Related Research Articles
Duḥkha (Sanskrit: दुःख; Pali: dukkha), "suffering", "pain," "unease," "unsatisfactory," is an important concept in Buddhism, Jainism and Hinduism. Its meaning depends on the context, and may refer more specifically to the "unsatisfactoriness" or "unease" of transient existence, which we crave or grasp for when we are ignorant of this transientness. In Buddhism, dukkha is part of the first of the Four Noble Truths and one of the three marks of existence. The term also appears in scriptures of Hinduism, such as the Upanishads, in discussions of moksha.
Hedonism is a family of philosophical views that prioritize pleasure. Psychological hedonism is the theory that the underlying motivation of all human behavior is to maximize pleasure and avoid pain. As a form of egoism, it suggests that people only help others if they expect a personal benefit. Axiological hedonism is the view that pleasure is the sole source of intrinsic value. It asserts that other things, like knowledge and money, only have value insofar as they produce pleasure and reduce pain. This view divides into quantitative hedonism, which only considers the intensity and duration of pleasures, and qualitative hedonism, which holds that the value of pleasures also depends on their quality. The closely related position of prudential hedonism states that pleasure and pain are the only factors of well-being. Ethical hedonism applies axiological hedonism to morality, arguing that people have a moral obligation to pursue pleasure and avoid pain. Utilitarian versions assert that the goal is to increase overall happiness for everyone, whereas egoistic versions state that each person should only pursue their own pleasure. Outside the academic context, hedonism is a pejorative term for an egoistic lifestyle seeking short-term gratification.
In ethical philosophy, utilitarianism is a family of normative ethical theories that prescribe actions that maximize happiness and well-being for the affected individuals. In other words, utilitarian ideas encourage actions that lead to the greatest good for the greatest number. Although different varieties of utilitarianism admit different characterizations, the basic idea behind all of them is, in some sense, to maximize utility, which is often defined in terms of well-being or related concepts. For instance, Jeremy Bentham, the founder of utilitarianism, described utility as the capacity of actions or objects to produce benefits, such as pleasure, happiness, and good, or to prevent harm, such as pain and unhappiness, to those affected.
Pleasure is experience that feels good, that involves the enjoyment of something. It contrasts with pain or suffering, which are forms of feeling bad. It is closely related to value, desire and action: humans and other conscious animals find pleasure enjoyable, positive or worthy of seeking. A great variety of activities may be experienced as pleasurable, like eating, having sex, listening to music or playing games. Pleasure is part of various other mental states such as ecstasy, euphoria and flow. Happiness and well-being are closely related to pleasure but not identical with it. There is no general agreement as to whether pleasure should be understood as a sensation, a quality of experiences, an attitude to experiences or otherwise. Pleasure plays a central role in the family of philosophical theories known as hedonism.
Happiness is a complex and multifaceted emotion that encompasses a range of positive feelings, from contentment to intense joy. It is often associated with positive life experiences, such as achieving goals, spending time with loved ones, or engaging in enjoyable activities. However, happiness can also arise spontaneously, without any apparent external cause.
Eudaimonia, sometimes anglicized as Eudaemonia, Eudemonia or Eudimonia, is a Greek word literally translating to the state or condition of good spirit, and which is commonly translated as happiness or welfare.
Cruelty is the intentional infliction of suffering or the inaction towards another's suffering when a clear remedy is readily available. Sadism can also be related to this form of action or concept. Cruel ways of inflicting suffering may involve violence, but affirmative violence is not necessary for an act to be cruel.
The Cyrenaics or Kyrenaics, were a sensual hedonist Greek school of philosophy founded in the 4th century BCE, supposedly by Aristippus of Cyrene, although many of the principles of the school are believed to have been formalized by his grandson of the same name, Aristippus the Younger. The school was so called after Cyrene, the birthplace of Aristippus. It was one of the earliest Socratic schools. The Cyrenaics taught that the only intrinsic good is pleasure, which meant not just the absence of pain, but positively enjoyable sensations. Of these, momentary pleasures, especially physical ones, are stronger than those of anticipation or memory. Further, they recognized the value of social obligation and that pleasure could be gained from altruistic behaviour. The school died out within a century and was replaced by the philosophy of Epicureanism.
In ethics, welfarism is a theory that well-being, what is good for someone or what makes a life worth living, is the only thing that has intrinsic value. In its most general sense, it can be defined as descriptive theory about what has value but some philosophers also understand welfarism as a moral theory, that what one should do is ultimately determined by considerations of well-being. The right action, policy or rule is the one leading to the maximal amount of well-being. In this sense, it is often seen as a type of consequentialism, and can take the form of utilitarianism.
Philosophy of pain may be about suffering in general or more specifically about physical pain. The experience of pain is, due to its seeming universality, a very good portal through which to view various aspects of human life. Discussions in philosophy of mind concerning qualia has given rise to a body of knowledge called philosophy of pain, which is about pain in the narrow sense of physical pain, and which must be distinguished from philosophical works concerning pain in the broad sense of suffering. This article covers both topics.
Psychological pain, mental pain, or emotional pain is an unpleasant feeling of a psychological, non-physical origin. A pioneer in the field of suicidology, Edwin S. Shneidman, described it as "how much you hurt as a human being. It is mental suffering; mental torment." There are numerous ways psychological pain is referred to, using a different word usually reflects an emphasis on a particular aspect of mind life. Technical terms include algopsychalia and psychalgia, but it may also be called mental pain, emotional pain, psychic pain, social pain, spiritual or soul pain, or suffering. While these clearly are not equivalent terms, one systematic comparison of theories and models of psychological pain, psychic pain, emotional pain, and suffering concluded that each describe the same profoundly unpleasant feeling. Psychological pain is widely believed to be an inescapable aspect of human existence.
Hidden personality is the part of the personality that is determined by unconscious processes.
Utilitarianism is an 1861 essay written by English philosopher and economist John Stuart Mill, considered to be a classic exposition and defense of utilitarianism in ethics. It was originally published as a series of three separate articles in Fraser's Magazine in 1861 before it was collected and reprinted as a single work in 1863. The essay explains utilitarianism to its readers and addresses the numerous criticism against the theory during Mill's lifetime. It was heavily criticized upon publication; however, since then, Utilitarianism gained significant popularity and has been considered "the most influential philosophical articulation of a liberal humanistic morality that was produced in the nineteenth century."
Buddhism includes an analysis of human psychology, emotion, cognition, behavior and motivation along with therapeutic practices. Buddhist psychology is embedded within the greater Buddhist ethical and philosophical system, and its psychological terminology is colored by ethical overtones. Buddhist psychology has two therapeutic goals: the healthy and virtuous life of a householder and the ultimate goal of nirvana, the total cessation of dissatisfaction and suffering (dukkha).
Evolutionary approaches to depression are attempts by evolutionary psychologists and evolutionary psychiatrists to use the theory of evolution to further understand mood disorders. Depression is generally thought of as dysfunction or a mental disorder, but its prevalence does not increase with age the way dementia and other organic dysfunction commonly does. Some researchers have surmised that the disorder may have evolutionary roots, in the same way that others suggest evolutionary contributions to schizophrenia, sickle cell anemia, psychopathy and other disorders. The proposed explanations for the evolution of depression remain controversial.
Ralph Gun Hoy Siu was an American scholar, military and civil servant, and author. Siu served as the first Director of the National Institute of Justice from 1968 to 1969.
Well-being, or wellbeing, also known as wellness, prudential value, prosperity or quality of life, is what is intrinsically valuable relative to someone. So the well-being of a person is what is ultimately good for this person, what is in the self-interest of this person. Well-being can refer to both positive and negative well-being. In its positive sense, it is sometimes contrasted with ill-being as its opposite. The term "subjective well-being" denotes how people experience and evaluate their lives, usually measured in relation to self-reported well-being obtained through questionnaires.
The philosophy of happiness is the philosophical concern with the existence, nature, and attainment of happiness. Some philosophers believe happiness can be understood as the moral goal of life or as an aspect of chance; indeed, in most European languages the term happiness is synonymous with luck. Thus, philosophers usually explicate on happiness as either a state of mind, or a life that goes well for the person leading it. Given the pragmatic concern for the attainment of happiness, research in psychology has guided many modern-day philosophers in developing their theories.
Negative utilitarianism is a form of negative consequentialism that can be described as the view that people should minimize the total amount of aggregate suffering, or that they should minimize suffering and then, secondarily, maximize the total amount of happiness. It can be considered as a version of utilitarianism that gives greater priority to reducing suffering than to increasing pleasure. This differs from classical utilitarianism, which does not claim that reducing suffering is intrinsically more important than increasing happiness. Both versions of utilitarianism hold that morally right and morally wrong actions depend solely on the consequences for overall aggregate well-being. "Well-being" refers to the state of the individual.
Negative consequentialism is a version of consequentialism, which is "one of the major theories of normative ethics." Like other versions of consequentialism, negative consequentialism holds that moral right and wrong depend only on the value of outcomes. That is, for negative and other versions of consequentialism, questions such as "what should I do?" and "what kind of person should I be?" are answered only based on consequences. Negative consequentialism differs from other versions of consequentialism by giving greater weight in moral deliberations to what is bad than what is good. Due to this, it can be considered an instance of what has been called "suffering-focused ethics", the view that the reduction of suffering has moral priority over any other possible duties we may think of.
References
↑ See 'Terminology'. See also the entry 'Pleasure' in Stanford Encyclopedia of Philosophy, which begins with this paragraph: "Pleasure, in the inclusive usages most important in moral psychology, ethical theory, and the studies of mind, includes all joy and gladness–all our feeling good, or happy. It is often contrasted with similarly inclusive pain or suffering, which is similarly thought of as including all our feeling bad." It should be mentioned that most encyclopedias, like the one mentioned above and Britannica, do not have an article about suffering and describe pain in the physical sense only.
↑ For instance, Wayne Hudson in Historicizing Suffering, Chapter 14 of Perspectives on Human Suffering (Jeff Malpas and Norelle Lickiss, editors, Springer, 2012): "According to the standard account suffering is a universal human experience described as a negative basic feeling or emotion that involves a subjective character of unpleasantness, aversion, harm or threat of harm to body or mind (Spelman 1997; Cassell 1991)."
↑ Crane Brinton, article Humanitarianism, Encyclopaedia of the Social Sciences, 1937
↑ Nietzsche, Friedrich (2006). Del Caro, Adrian; Pippin, Robert B. (eds.). Thus Spoke Zarathustra, A Book for All and None. Translated by Del Caro, Adrian. New York: Cambridge University Press. pp.176–179. ISBN978-0-511-21975-7.
↑ Kane, P.V. History of the Dharmaśāstras Vol. 4 p. 38
↑ In the words of `Abdu'l-Bahá: "All these examples are to show you that the trials which beset our every step, all our sorrow, pain, shame and grief, are born in the world of matter; whereas the spiritual Kingdom never causes sadness. A man living with his thoughts in this Kingdom knows perpetual joy." Paris Talks, p. 110.
↑ Schweizer, Harold (1997). Suffering and the remedy of art. Albany, NY: State University of New York Press. ISBN0-7914-3264-5.
↑ W.H. Auden, Musée des Beaux Arts (1938) in Collected Poems p. 179 (E. Mendelson ed. 1976)
↑ Social suffering. Daedalus. Proc Amer Acad Arts Sciences 1996;125(1).
↑ Iain Wilkinson, Suffering– A Sociological Introduction, Polity Press, 2005
↑ Ralph G.H. Siu, Panetics − The Study of the Infliction of Suffering, Journal of Humanistic Psychology, Vol. 28 No. 3, Summer 1988. See also Ralph G. H. Siu, Panetics Trilogy, Washington: The International Society for Panetics, 1994, ISBN1-884437-00-1.
↑ "ISP". Panetics.info. Archived from the original on 2013-07-28. Retrieved 2013-01-20.
↑ Kahneman, D., E. Diener and N. Schwartz (eds.) Well-being: The Foundations of Hedonistic Psychology, Russell Sage Foundation, 1999
↑ Fleischman, S (1999). "I am ... , I have ... , I suffer from ...: A Linguist Reflects on the Language of Illness and Disease". Journal of Medical Humanities. 20: 3–32. doi:10.1023/A:1022918132461. S2CID141747255.
↑ "About Us". Center on Long-Term Risk. Retrieved May 17, 2020. We currently focus on efforts to reduce the worst risks of astronomical suffering (s-risks) from emerging technologies, with a focus on transformative artificial intelligence.
↑ See for instance Francisco Ibáñez-Carrasco, Erica R. Meiners (eds.); Suzanne De Castell (foreword) (2004). Public acts: disruptive readings on making curriculum public. New York: RoutledgeFalmer. p.6. ISBN0-415-94839-8.{{cite book}}: CS1 maint: multiple names: authors list (link): "In our era of information saturation, media uses pain, suffering, and desire to distract and to create spectacular roadkill out of poverty, deviancy, and violence (...)". See also for instance Arthur Kleinman about the uses and abuses of images of suffering in the media.
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