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Unless one requires that all preferences ultimately be about one's own-well-being, or adopts hedonism, there is no justification for bringing in good feelings.

The new paradox implies that hedonism is internally flawed.

It might seem obvious that hedonism cannot be a form of pluralism.

This idea of qualitative superiority gives rise to a non-standard 'pluralistic' version of hedonism.

At present, the suggestion amounts to little more than the assertion that hedonism is wrong.

If you accept general hedonism, you must either embrace the repugnant conclusion or alternatively deny utilitarianism.

Three general claims relating to the proper interpretation of hedonism can be drawn from my argument so far, assuming it is correct.

He in effect divides these objections into two classes: those that target consequentialism, and those that target hedonism.

Towards the end of the book, he includes a sub-section (242-3) which criticizes personal hedonism.

Further, general hedonism gives us not only a neutral level, but a non-vague one.

But his third argument against general hedonism depends on exactly this claim.

The second option is no better for hedonism.

Therefore, according to general hedonism, the level of the blank life is the neutral level.

Reflecting on this, he comes to see that his own life would indeed be better for him if he too abandoned hedonism for weightier goals.

However, he accepts certain objections to hedonism, and so ends up rejecting utilitarianism.

Read more from the original source:

HEDONISM | definition in the Cambridge English Dictionary