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Isn't freedom in some way intertwined with suffering, happiness with unhappiness?
When focusing on the affective nature of suffering, happiness, and compassion in Horkheimer's view, one might get the sense that he is relying on a sort of emotivism that shuns reason.
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Among the first of Bostrom's questions was this: If the universe turns out to contain an infinite number of beings, then how could any single person's action affect the cosmic balance of suffering and happiness?
The talk of both "suffering" and "happiness" suggests that Horkheimer oscillated between pessimistic and optimistic renderings of this foundational idea.
In these and other quotations a key concern centred on words like "pleasure", "pain", "suffering", and "happiness".
I don't want the plague of spending the rest of my life helping people find happiness, while suffering silently for having that happiness myself.
For Cooper this implies that the moral beliefs we attribute to others must be about something connected with welfare, happiness, suffering, security, and the good life.
According to Mahāyāna philosophers such as Asaṅga and Śāntideva, an advanced practitioner who is motivated by compassion may sometimes see that an action which is forbidden by the usual rules of Buddhist moral discipline would actually be more effective at preventing suffering and promoting happiness than any action the rules would permit.
Something I began saying in high school has stuck with me when I feel my muscles getting achy, "All pain is suffering, all suffering is happiness, and all happiness is bliss".
Suffering and happiness are in some sense "properly basic"; their significance is evident, in no need of justification, and foundational to materialist social theory.
This is made clear by the critique of Hegelian "transfiguration," which is problematic partly because it subsumes individual suffering and happiness within the absolute.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com