Even if one rejects hedonism—the idea that happiness is the only thing that matters—any viable ethical framework must still consider happiness and suffering as central. To argue otherwise is to claim that human misery is morally irrelevant in and of itself, a deeply peculiar and counter-intuitive position.
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Deontological (rule-based) ethics are often implicitly justified by the good outcomes their rules are presumed to create. If a moral rule was known to produce the worst possible results, its proponents would likely abandon it, revealing a hidden consequentialist foundation for their beliefs.
The subjective experience of suffering can be worse for those who are poor amidst extreme wealth (e.g., homeless in San Francisco) than for those in an environment of shared, absolute poverty. The constant, stark comparison of one's own failure against others' success can create a mental anguish that outweighs objective material hardship.
A core principle of psychological health is the alignment between your internal state and objective reality. Suffering emerges when these are fractured—for instance, feeling unsafe when you are safe. True mental wellness is cultivated by achieving this coherence, which requires acknowledging your emotional data.
To overcome its inherent logical incompleteness, an ethical AI requires an external 'anchor.' This anchor must be an unprovable axiom, not a derived value. The proposed axiom is 'unconditional human worth,' serving as the fixed origin point for all subsequent ethical calculations and preventing utility-based value judgments.
Common thought experiments attacking consequentialism (e.g., a doctor sacrificing one patient for five) are flawed because they ignore the full scope of consequences. A true consequentialist analysis would account for the disastrous societal impacts, such as the erosion of trust in medicine, which would make the act clearly wrong.
Philosopher David Benatar's antinatalism rests on an 'asymmetry argument.' He claims that for a non-existent being, the absence of potential pain is a positive good. However, the absence of potential pleasure is not considered bad. This asymmetry makes bringing a new life into existence an inherently immoral act, as it introduces guaranteed suffering for no net gain.
Life inevitably involves suffering. According to logotherapy founder Viktor Frankl, the pursuit of meaning is not a luxury but the fundamental requirement that makes suffering bearable. This shifts focus from chasing happiness to crafting a life with a “why” strong enough to endure any “how.”
A truly happy life doesn't mean avoiding all pain. Certain forms of stress and suffering, like difficult exercise, are integral to achieving deeper well-being. By providing contrast and building resilience, these negative experiences can increase one's total happiness over the long term.
The pursuit of perfect, uninterrupted happiness is a futile goal that leads to misery. Negative emotions are a natural and necessary part of life. A better approach is to aim to be 'happier' than before, viewing happiness as a direction, not a final destination.
Paradoxically, societies that promote high ideals like the "right to happiness" can also generate widespread rage. This anger stems not from the ideal itself, but from the inevitable and painful gap between that lofty expectation and the complex reality of life.
