Pleasure and the Good Life: Concerning the Nature, Varieties, and Plausibility of Hedonism by Fred Feldman (PDF)

Description

Since ancient times, hedonism has been one of the most attractive and controversial theories about “the Good Life.” On this view, the Good Life is the pleasant life– pleasure is the Good. Now Fred Feldman presents a careful, modern formulation of hedonism, defending the theory against some of the most important objections. Distinguishing some diverse variants of the theory, and assessing their merits, Feldman explains why each deserves to be classified as a form of hedonism. His book offers inspiring vindication for anyone who hopes that it is possible to enjoy oneself and be good at the same time.

User’s Reviews

Editorial Reviews: Review “Clearly written, accessible…[the book contains an] acute, ingenious, and concise disposal of many objections to hedonism…valuable especially for its insightful discussion of many objections and alternatives to hedonism, from Plato to the present, and of Epicurus’ attempts at its revision and Feldman’s own.”–Notre Dame Philosophical Reviews About the Author Fred Feldman is in the Department of Philosophy, University of Massachusetts.

Reviews from Amazon users which were colected at the time this book was published on the website:

⭐If you are interested in Ethics and/or Value theory/Axiology; this is a must have. Feldman provides the best formulation and defense of hedonism I have ever seen. Feldman writes in such a clear and entertaining style that you really don’t need to have a lot of background to understand what is going on. However, if you are studying seriously, you cannot go wrong with Feldman. He lays out arguments and comments on them in such a way that you cannot help but follow along. He is very fair but also a bit cagey. He may not be explicitly advocating any form of hedonism, but you can figure out where his heart is at.

⭐It just keeps hammering the same point even when he proves his Point correct many times

⭐Hedonists handbook, but unlike Epicurus, there is no power given to the temperate self.

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