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Hedonism
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Hedonism
Thinkers[show]
Ajita Kesakambali
Jeremy Bentham
Julien Offray de La Mettrie
Aristippus
Epicurus
Fred Feldman
Theodorus the Atheist
Michel Onfray
Aristippus the Younger
Hermarchus
Lucretius
Pierre Gassendi
Metrodorus of Lampsacus
David Pearce
Zeno of Sidon
Yang Zhu
Torbjörn Tännsjö
Esperanza Guisán
Schools of hedonism[show]
Cārvāka
Cyrenaics
Epicureanism
Christian hedonism
Utilitarianism
Yangism
Key concepts[show]
Aponia
Ataraxia
Eudaimonia
Happiness
Hedone
Pain
Pleasure
Sensation
Suffering
Tetrapharmakos
Related articles[show]
Paradox of hedonism
Hedonic treadmill
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Hedonism is a school of thought that argues that pleasure and happiness are the primary or most important intrinsic goods and the aim of human life.[1] A hedonist strives to maximize net pleasure (pleasure minus pain), but when having finally gained that pleasure, either through intrinsic or extrinsic goods, happiness remains stationary.
Ethical hedonism is the idea that all people have the right to do everything in their power to achieve the greatest amount of pleasure possible to them. It is also the idea that every person's pleasure should far surpass their amount of pain. Ethical hedonism is said to have been started by Aristippus of Cyrene, a student of Socrates. He held the idea that pleasure is the highest good.[2]
Contents
[hide]
1 Etymology and lexicon
2 History of development
2.1 Sumerian civilization
2.2 Ancient Egypt
2.3 Classic schools of antiquity
2.3.1 Cyrenaic school
2.3.2 Epicureanism
2.4 Yangism
2.5 Judaism
2.6 Christian hedonism
2.7 Hinduism
2.8 Utilitarianism
2.9 Contemporary approaches
2.9.1 Michel Onfray
2.9.2 Abolitionism
2.9.3 Hedonism as a scientific basis for long-term future forecasting
3 Criticisms
4 See also
5 References
6 Further reading
7 External links
Etymology and lexicon[edit]
The name derives from the Greek word for "delight" (ἡδονισμός hēdonismos from ἡδονή hēdonē "pleasure", cognate[according to whom?] with English sweet + suffix -ισμός -ismos "ism"). An extremely strong aversion to hedonism is hedonophobia.
History of development[edit]
Sumerian civilization[edit]
In the original Old Babylonian version of the Epic of Gilgamesh, which was written soon after the invention of writing, Siduri gave the following advice "Fill your belly. Day and night make merry. Let days be full of joy. Dance and make music day and night [...] These things alone are the concern of men", which may represent the first recorded advocacy of a hedonistic philosophy.[3]
Ancient Egypt[edit]
Scenes of a harper entertaining guests at a feast were common in ancient Egyptian tombs (see Harper's Songs), and sometimes contained hedonistic elements, calling guests to submit to pleasure because they cannot be sure that they will be rewarded for good with a blissful afterlife. The following is a song attributed to the reign of one of the pharaohs around the time of the 12th dynasty, and the text was used in the eighteenth and nineteenth dynasties.[4][5]
Let thy desire flourish,
In order to let thy heart forget the beatifications for thee.
Follow thy desire, as long as thou shalt live.
Put myrrh upon thy head and clothing of fine linen upon thee,
Being anointed with genuine marvels of the gods' property.
Set an increase to thy good things;
Let not thy heart flag.
Follow thy desire and thy good.
Fulfill thy needs upon earth, after the command of thy heart,
Until there come for thee that day of mourning.
Classic schools of antiquity[edit]
Democritus seems to be the earliest philosopher on record to have categorically embraced a hedonistic philosophy; he called the supreme goal of life "contentment" or "cheerfulness", claiming that "joy and sorrow are the distinguishing mark of things beneficial and harmful" (DK 68 B 188).[6]
Cyrenaic school[edit]
Main article: Cyrenaics
Aristippus of Cyrene
The Cyrenaics were an ultra-hedonist Greek school of philosophy founded in the 4th century BC, 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. They did, however, recognize the value of social obligation, and that pleasure could be gained from altruism[citation needed]. Theodorus the Atheist was a latter exponent of hedonism who was a disciple of younger Aristippus,[7] while becoming well known for expounding atheism. The school died out within a century, and was replaced by Epicureanism.
The Cyrenaics were known for their skeptical theory of knowledge. They reduced logic to a basic doctrine concerning the criterion of truth.[8] They thought that we can know with certainty our immediate sense-experiences (for instance, that I am having a sweet sensation now) but can know nothing about the nature of the objects that cause these sensations (for instance, that the honey is sweet).[9] They also denied that we can have knowledge of what the experiences of other people are like.[10] All knowledge is immediate sensation. These sensations are motions which are purely subjective, and are painful, indifferent or pleasant, according as they are violent, tranquil or gentle.[9][11] Further they are entirely individual, and can in no way be described as constituting absolute objective knowledge. Feeling, therefore, is the only possible criterion of knowledge and of conduct.[9] Our ways of being affected are alone knowable. Thus the sole aim for everyone should be pleasure.
Cyrenaicism deduces a single, universal aim for all people which is pleasure. Furthermore, all feeling is momentary and homogeneous. It follows that past and future pleasure have no real existence for us, and that among present pleasures there is no distinction of kind.[11] Socrates had spoken of the higher pleasures of the intellect; the Cyrenaics denied the validity of this distinction and said that bodily pleasures, being more simple and more intense, were preferable.[12] Momentary pleasure, preferably of a physical kind, is the only good for humans. However some actions which give immediate pleasure can create more than their equivalent of pain. The wise person should be in control of pleasures rather than be enslaved to them, otherwise pain will result, and this requires judgement to evaluate the different pleasures of life.[13] Regard should be paid to law and custom, because even though these things have no intrinsic value on their own, violating them will lead to unpleasant penalties being imposed by others.[12] Likewise, friendship and justice are useful because of the pleasure they provide.[12] Thus the Cyrenaics believed in the hedonistic value of social obligation and altruistic behaviour.
Epicureanism[edit]
Main articles: Epicureanism and Epicurus
Epicureanism is a system of philosophy based upon the teachings of Epicurus (c. 341–c. 270 BC), founded around 307 BC. Epicurus was an atomic materialist, following in the steps of Democritus and Leucippus. His materialism led him to a general stance against superstition or the idea of divine intervention. Following Aristippus—about whom very little is known—Epicurus believed that the greatest good was to seek modest, sustainable "pleasure" in the form of a state of tranquility and freedom from fear (ataraxia) and absence of bodily pain (aponia) through knowledge of the workings of the world and the limits of our desires. The combination of these two states is supposed to constitute happiness in its highest form. Although Epicureanism is a form of hedonism, insofar as it declares pleasure as the sole intrinsic good, its conception of absence of pain as the greatest pleasure and its advocacy of a simple life make it different from "hedonism" as it is commonly understood.
Epicurus
In the Epicurean view, the highest pleasure (tranquility and freedom from fear) was obtained by knowledge, friendship and living a virtuous and temperate life. He lauded the enjoyment of simple pleasures, by which he meant abstaining from bodily desires, such as sex and appetites, verging on asceticism. He argued that when eating, one should not eat too richly, for it could lead to dissatisfaction later, such as the grim realization that one could not afford such delicacies in the future. Likewise, sex could lead to increased lust and dissatisfaction with the sexual partner. Epicurus did not articulate a broad system of social ethics that has survived but had a unique version of the Golden Rule.
It is impossible to live a pleasant life without living wisely and well and justly (agreeing "neither to harm nor be harmed"),[14] and it is impossible to live wisely and well and justly without living a pleasant life.[15]
Epicureanism was originally a challenge to Platonism, though later it became the main opponent of Stoicism. Epicurus and his followers shunned politics. After the death of Epicurus, his school was headed by Hermarchus; later many Epicurean societies flourished in the Late Hellenistic era and during the Roman era (such as those in Antiochia, Alexandria, Rhodes and Ercolano). The poet Lucretius is its most known Roman proponent. By the end of the Roman Empire, having undergone Christian attack and repression, Epicureanism had all but died out, and would be resurrected in the 17th century by the atomist Pierre Gassendi, who adapted it to the Christian doctrine.
Some writings by Epicurus have survived. Some scholars consider the epic poem On the Nature of Things by Lucretius to present in one unified work the core arguments and theories of Epicureanism. Many of the papyrus scrolls unearthed at the Villa of the Papyri at Herculaneum are Epicurean texts. At least some are thought to have belonged to the Epicurean Philodemus.
Yangism[edit]
Main article: Yangism
Yangism has been described as a form of psychological and ethical egoism. The Yangist philosophers believed in the importance of maintaining self-interest through "keeping one's nature intact, protecting one's uniqueness, and not letting the body be tied by other things." Disagreeing with the Confucian virtues of li (propriety), ren (humaneness), and yi (righteousness) and the Legalist virtue of fa (law), the Yangists saw wei wo, or "everything for myself," as the only virtue necessary for self-cultivation. Individual pleasure is considered desirable, like in hedonism, but not at the expense of the health of the individual. The Yangists saw individual well-being as the prime purpose of life, and considered anything that hindered that well-being immoral and unnecessary.
The main focus of the Yangists was on the concept of xing, or human nature, a term later incorporated by Mencius into Confucianism. The xing, according to sinologist A. C. Graham, is a person's "proper course of development" in life. Individuals can only rationally care for their own xing, and should not naively have to support the xing of other people, even if it means opposing the emperor. In this sense, Yangism is a "direct attack" on Confucianism, by implying that the power of the emperor, defended in Confucianism, is baseless and destructive, and that state intervention is morally flawed.
The Confucian philosopher Mencius depicts Yangism as the direct opposite of Mohism, while Mohism promotes the idea of universal love and impartial caring, the Yangists acted only "for themselves," rejecting the altruism of Mohism. He criticized the Yangists as selfish, ignoring the duty of serving the public and caring only for personal concerns. Mencius saw Confucianism as the "Middle Way" between Mohism and Yangism.
Judaism[edit]
Judaism believes that mankind was created for pleasure, as God placed Adam and Eve in the Garden of Eden—Eden being the Hebrew word for "pleasure." In recent years, Rabbi Noah Weinberg articulated five different levels of pleasure; connecting with God is the highest possible pleasure.
Christian hedonism[edit]
Main article: Christian hedonism
Christian doctrine current in some evangelical circles, particularly those of the Reformed tradition.[16] The term was first coined by Reformed Baptist theologian John Piper in his 1986 book Desiring God: “My shortest summary of it is: God is most glorified in us when we are most satisfied in him. Or: The chief end of man is to glorify God by enjoying him forever. Does Christian Hedonism make a god out of pleasure? No. It says that we all make a god out of what we take most pleasure in.” [16] Piper states his term may describe the theology of Jonathan Edwards, who referred to “a future enjoyment of him [God] in heaven.”[17] In the 17th century, the atomist Pierre Gassendi adapted Epicureanism to the Christian doctrine.
Hinduism[edit]
The concept of hedonism is also found in the Hindu scriptures.[18][19]
Utilitarianism[edit]
Main article: Utilitarianism
Utilitarianism addresses problems with moral motivation neglected by Kantianism by giving a central role to happiness. It is an ethical theory holding that the proper course of action is the one that maximizes the overall good of the society.[20] It is thus one form of consequentialism, meaning that the moral worth of an action is determined by its resulting outcome. The most influential contributors to this theory are considered to be the 18th and 19th-century British philosophers Jeremy Bentham and John Stuart Mill. Conjoining hedonism—as a view as to what is good for people—to utilitarianism has the result that all action should be directed toward achieving the greatest total amount of happiness (see Hedonic calculus). Though consistent in their pursuit of happiness, Bentham and Mill's versions of hedonism differ. There are two somewhat basic schools of thought on hedonism:[1]
One school, grouped around Bentham, defends a quantitative approach. Bentham believed that the value of a pleasure could be quantitatively understood. Essentially, he believed the value of pleasure to be its intensity multiplied by its duration - so it was not just the number of pleasures, but their intensity and how long they lasted that must be taken into account.
Other proponents, like Mill, argue a qualitative approach. Mill believed that there can be different levels of pleasure - higher quality pleasure is better than lower quality pleasure. Mill also argues that simpler beings (he often refers to pigs) have an easier access to the simpler pleasures; since they do not see other aspects of life, they can simply indulge in their lower pleasures. The more elaborate beings tend to spend more thought on other matters and hence lessen the time for simple pleasure. It is therefore more difficult for them to indulge in such "simple pleasures" in the same manner.
Contemporary approaches[edit]
Contemporary proponents of hedonism include Swedish philosopher Torbjörn Tännsjö,[21] Fred Feldman.[22] and Spanish ethic philosopher Esperanza Guisán (published a "Hedonist manifesto" in 1990).[23]
Michel Onfray[edit]
Main article: Michel Onfray
Michel Onfray, contemporary hedonist philosopher
A dedicated contemporary hedonist philosopher and writer on the history of hedonistic thought is the French Michel Onfray. He has written two books directly on the subject (L'invention du plaisir : fragments cyréaniques[24] and La puissance d'exister : Manifeste hédoniste).[25] He defines hedonism "as an introspective attitude to life based on taking pleasure yourself and pleasuring others, without harming yourself or anyone else."[26] Onfray's philosophical project is to define an ethical hedonism, a joyous utilitarianism, and a generalized aesthetic of sensual materialism that explores how to use the brain's and the body's capacities to their fullest extent -- while restoring philosophy to a useful role in art, politics, and everyday life and decisions."[27]
Onfray's works "have explored the philosophical resonances and components of (and challenges to) science, painting, gastronomy, sex and sensuality, bioethics, wine, and writing. His most ambitious project is his projected six-volume Counter-history of Philosophy,"[27] of which three have been published. For him "In opposition to the ascetic ideal advocated by the dominant school of thought, hedonism suggests identifying the highest good with your own pleasure and that of others; the one must never be indulged at the expense of sacrificing the other. Obtaining this balance – my pleasure at the same time as the pleasure of others – presumes that we approach the subject from different angles – political, ethical, aesthetic, erotic, bioethical, pedagogical, historiographical…."
For this he has "written books on each of these facets of the same world view."[28] His philosophy aims for "micro-revolutions", or "revolutions of the individual and small groups of like-minded people who live by his hedonistic, libertarian values."[29]
Abolitionism[edit]
Main article: David Pearce (philosopher)
David Pearce, transhumanist philosopher
The Abolitionist Society is a transhumanist group calling for the abolition of suffering in all sentient life through the use of advanced biotechnology. Their core philosophy is negative utilitarianism. David Pearce is a theorist of this perspective and he believes and promotes the idea that there exists a strong ethical imperative for humans to work towards the abolition of suffering in all sentient life. His book-length internet manifesto The Hedonistic Imperative[30] outlines how technologies such as genetic engineering, nanotechnology, pharmacology, and neurosurgery could potentially converge to eliminate all forms of unpleasant experience among human and non-human animals, replacing suffering with gradients of well-being, a project he refers to as "paradise engineering".[31] A transhumanist and a vegan,[32] Pearce believes that we (or our future posthuman descendants) have a responsibility not only to avoid cruelty to animals within human society but also to alleviate the suffering of animals in the wild.
In a talk David Pearce gave at the Future of Humanity Institute and at the Charity International 'Happiness Conference' he said "Sadly, what won't abolish suffering, or at least not on its own, is socio-economic reform, or exponential economic growth, or technological progress in the usual sense, or any of the traditional panaceas for solving the world's ills. Improving the external environment is admirable and important; but such improvement can't recalibrate our hedonic treadmill above a genetically constrained ceiling. Twin studies confirm there is a [partially] heritable set-point of well-being - or ill-being - around which we all tend to fluctuate over the course of a lifetime. This set-point varies between individuals. [It's possible to lower an individual's hedonic set-point by inflicting prolonged uncontrolled stress; but even this re-set is not as easy as it sounds: suicide-rates typically go down in wartime; and six months after a quadriplegia-inducing accident, studies[citation needed] suggest that we are typically neither more nor less unhappy than we were before the catastrophic event.] Unfortunately, attempts to build an ideal society can't overcome this biological ceiling, whether utopias of the left or right, free-market or socialist, religious or secular, futuristic high-tech or simply cultivating one's garden. Even if everything that traditional futurists have asked for is delivered - eternal youth, unlimited material wealth, morphological freedom, superintelligence, immersive VR, molecular nanotechnology, etc - there is no evidence that our subjective quality of life would on average significantly surpass the quality of life of our hunter-gatherer ancestors - or a New Guinea tribesman today - in the absence of reward pathway enrichment. This claim is difficult to prove in the absence of sophisticated neuroscanning; but objective indices of psychological distress e.g. suicide rates, bear it out. Unenhanced humans will still be prey to the spectrum of Darwinian emotions, ranging from terrible suffering to petty disappointments and frustrations - sadness, anxiety, jealousy, existential angst. Their biology is part of "what it means to be human". Subjectively unpleasant states of consciousness exist because they were genetically adaptive. Each of our core emotions had a distinct signalling role in our evolutionary past: they tended to promote behaviours that enhanced the inclusive fitness of our genes in the ancestral environment."[33]
Hedonism as a scientific basis for long-term future forecasting[edit]
Russian physicist and philosopher Victor Argonov argues that hedonism is not only a philosophical but also a verifiable scientific hypothesis. In 2014 he suggested "postulates of pleasure principle" confirmation of which would lead to a new scientific discipline, hedodynamics. Hedodynamics would be able to forecast the distant future development of human civilization and even the probable structure and psychology of other rational beings within the universe.[34] In order to build such a theory, science must discover the neural correlate of pleasure - neurophysiological parameter unambiguously corresponding to the feeling of pleasure (hedonic tone).
According to Argonov, posthumans will be able to reprogram their motivations in an arbitrary manner (to get pleasure from any programmed activity).[35] And if pleasure principle postulates are true, then general direction of civilization development is obvious: maximization of integral happiness in posthuman life (product of life span and average happiness). Posthumans will avoid constant pleasure stimulation, because it is incompatible with rational behavior required to prolong life. However, in average, they can become much happier than modern humans.
Many other aspects of posthuman society could be predicted by hedodynamics if the neural correlate of pleasure were discovered. For example, optimal number of individuals, their optimal body size (whether it matters for happiness or not) and the degree of aggression.
Criticisms[edit]
Critics of hedonism have objected to its exclusive concentration on pleasure as valuable.
In particular, G. E. Moore offered a thought experiment in criticism of pleasure as the sole bearer of value: he imagined two worlds—one of exceeding beauty and the other a heap of filth. Neither of these worlds will be experienced by anyone. The question, then, is if it is better for the beautiful world to exist than the heap of filth. In this Moore implied that states of affairs have value beyond conscious pleasure, which he said spoke against the validity of hedonism.[36]
See also[edit]
Affectionism
Eudaimonia
Hedonism Resorts
Libertine
Paradox of hedonism
Pleasure principle (psychology)
Psychological hedonism
References[edit]
Notes
^ Jump up to: a b "Hedonism". stanford.edu.
Jump up ^ Encyclopedia of Religion and Ethics. 6. p. 567.
Jump up ^ Дробович, Антон (2012). Вчення про насолоди і задоволення: від історії значень до концептуалізації понять. №2. Практична філософія. pp. 184–185.
Jump up ^ Wilson, John A. (1969). "Egyptian Secular Songs and Poems". Ancient Near Eastern Texts Relating to the Old Testament. New Jersey: Princeton University Press. p. 467.
Jump up ^ Дробович, Антон (2012). Вчення про насолоди і задоволення: від історії значень до концептуалізації понять. №2. Практична філософія. p. 185.
Jump up ^ p. 125, C.C.W. Taylor, "Democritus", in C. Rowe & M. Schofield (eds.), Greek and Roman Political Thought, Cambridge 2005.
Jump up ^ Diogenes Laërtius, ii. 86
Jump up ^ Reale & Catan 1986, p. 274
^ Jump up to: a b c Copleston 2003, p. 121
Jump up ^ Reale & Catan 1986, pp. 274–5
^ Jump up to: a b Annas 1995, p. 230
^ Jump up to: a b c Annas 1995, p. 231
Jump up ^ Copleston 2003, p. 122
Jump up ^ O'Keefe, Tim (2005). Epicurus on Freedom. Cambridge University Press. p. 134.
Jump up ^ Epicurus Principal Doctrines tranls. by Robert Drew Hicks (1925)
^ Jump up to: a b "Christian Hedonism". Desiring God.
Jump up ^ Jonathan Edwards, A treatise concerning religious affections (Dublin: J. Ogle, 1812)on Google Book on July 26, 2009)
Jump up ^ Companion Encyclopaedia of Hindu Philosophy: An Exposition of the Principle [sic] Religio-philosophical Systems and an Examination of Different Schools of Thought. Genesis Publishing Pvt Ltd. p. 252.
Jump up ^ Encyclopedia of Hinduism. Routledge. p. 464.
Jump up ^ , Salters-Nuffield Advanced Biology for Edexcel A2 Biology 2009.
Jump up ^ Torbjörn Tännsjö; Hedonistic Utilitarianism. Edinburgh: Edinburgh University Press (1998).
Jump up ^ Fred Feldman(2006). Pleasure and the Good Life: Concerning the Nature, Varieties, and Plausibility of Hedonism. Oxford University Press and (1997). Utilitarianism, Hedonism, and Desert: Essays in Moral Philosophy. Cambridge University Press
Jump up ^ "Manifiesto hedonista". google.com.
Jump up ^ "L'invention du plaisir. : Fragments cyrénaïques Le Livre de Poche Biblio: Amazon.es: Michel Onfray: Libros en idiomas extranjeros". amazon.es.
Jump up ^ "Manifeste hédoniste: Amazon.fr: Michel Onfray: Livres". amazon.fr.
Jump up ^ "Atheism à la mode". newhumanist.org.uk.
^ Jump up to: a b Introductory Note to Onfray by Doug Ireland Archived 27 April 2009 at the Wayback Machine.
Jump up ^ "Archives from 1948 - United Nations Educational, Scientific and Cultural Organization". unesco.org.
Jump up ^ "A-Infos (en) France, Media, Michel Onfray, A self labeled Anarchist Philosoph". ainfos.ca.
Jump up ^ "The Hedonistic Imperative".
Jump up ^ "The Genomic Bodhisattva". H+ Magazine. 2009-09-16. Retrieved 2011-11-16.
Jump up ^ "Criação animal intensiva. Um outro Holocausto?". Revista do Instituto Humanitas Unisinos. 2011.
Jump up ^ admin@abolitionist.com. "The Abolitionist Project". abolitionist.com. Retrieved 2016-08-17.
Jump up ^ Victor Argonov (2014). "The Pleasure Principle as a Tool for Scientific Forecasting of Human Self-Evolution". Journal of Evolution and thechnology. 24: 63–78. CS1 maint: Uses authors parameter (link)
Jump up ^ Victor Argonov (2008). "Artificial programming of human motivations: A way to degradation or rapid development?". Questions of Philosophy (in Russian). 12: 22–37. CS1 maint: Uses authors parameter (link)
Jump up ^ "Hedonism". utm.edu.
Sources
"Hedonism". Encyclopædia Britannica (11th ed.). 1911.
Further reading[edit]
Fred Feldman (2006). Pleasure and the Good Life: Concerning the Nature, Varieties, and Plausibility of Hedonism. Oxford University Press.
Fred Feldman (1997). Utilitarianism, Hedonism, and Desert: Essays in Moral Philosophy. Cambridge University Press
Fred Feldman (2010). What Is This Thing Called Happiness?. Oxford University Press
Michel Onfray (2002). L'invention du plaisir : fragments cyréaniques. Le Livre de Poche.
Michel Onfray (2006). La puissance d'exister : Manifeste hédoniste. Grasset & Fasquelle
David Pearce. The Hedonistic Imperative[1]
Torbjörn Tännsjö (1998). Hedonistic Utilitarianism. Edinburgh University Press
Oscar Wilde (1891), The Picture of Dorian Gray, Hedonism is prominent throughout the novel, influencing many of the decisions made by the protagonist (Dorian Grey)
External links[edit]
Wikiquote has quotations related to: Hedonism
Look up hedonism in Wiktionary, the free dictionary.
Stanford Encyclopedia of Philosophy entry
Manifesto of the Hedonist International
Dolson, Grace Neal (1920). "Hedonism". Encyclopedia Americana.
The Encyclopedia of Religion and Ethics, volume 6, page 567

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text:
1829–51 cholera pandemic
From Wikipedia, the free encyclopedia
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A French caricature from 1830
The second cholera pandemic (1829–1849), also known as the Asiatic Cholera Pandemic, was a cholera pandemic that reached from India across western Asia to Europe, Great Britain and the Americas, as well as east to China and Japan.[1] Cholera caused more deaths, more quickly, than any other epidemic disease in the 19th century. It is exclusively a human disease, and it can spread through many means of travel, such as by persons via caravan, ship, and aeroplanes. Cholera is known most popularly to spread through warm fecal-contaminated river waters and contaminated foods. The causative microorganisms (Vibrio cholerae) flourish by reaching humans. It is treatable with oral re-hydration therapy and preventable with adequate sanitation and water treatment.
Contents
[hide]
1 History
1.1 1840s
2 Legacy
3 See also
4 References
History[edit]
Main article: First cholera pandemic
Historians believe that the first pandemic had lingered in Indonesia and the Philippines in 1830.
Although not much is known about the journey of the cholera pandemic in east India, many believe that this pandemic began, like the first, with outbreaks along the Ganges Delta in India. From there the disease spread along trade routes to cover most of India. By 1828 the disease had traveled to China. Cholera was also reported in China in 1826 and 1835, and in Japan in 1831. In 1829, Iran was apparently infected with cholera from Afghanistan. It spread during the Moscow invasion in August 1830. By 1831 the epidemic had infiltrated Russia's main cities and towns. Russian soldiers brought the disease to Poland in February 1831. There were a reported 250,000 cases of cholera in Russia and 100,000 deaths.
Cholera reached the southern tips of the Ural Mountains in 1829. On 26 August 1829 the first cholera case was recorded in Orenburg with reports of outbreaks in Bugulma (7 November), Buguruslan (5 December), Menselinsk (2 January 1830) and Belebeevsk (6 January). With 3500 cases including 865 fatal ones in Orenburg province, the epidemic stopped by February 1830.[2] It swept across Europe for the first time during the second pandemic and reached as far west as the Caspian Sea.
By the spring of 1831, frequent reports of the spread of the pandemic in Russia prompted the British government to issue quarantine orders for ships sailing from Russia to British ports.[3] By late summer, with the disease appearing more likely to spread to Britain, its Board of Health, in accordance with the prevailing miasma theory, issued orders recommending as a preventive the burning of "decayed articles, such as rags, cordage, papers, old clothes, hangings...filth of every description removed, clothing and furniture should be submitted to copious effusions of water, and boiled in a strong ley; drains and privies thoroughly cleansed by streams of water and chloride of lime...free and continued admission of fresh air to all parts of the house and furniture should be enjoined for at least a week".[4]
Based on the reports of two English doctors who had observed the epidemic in St. Petersburg, the Board of Health published a detailed description of the disease's symptoms and onset:
Giddiness, sick stomach, nervous agitation, intermittent, slow, or small pulse, cramps beginning at the tops of the fingers and toes, and rapidly approaching the trunk, give the first warning. Vomiting or purging, or both these evacuations of a liquid like rice-Water or whey, or barley-water, come on ; the features become sharp and contracted, the eye sinks, the look is expressive of terror and wildness; the lips, face, neck, hands, and feet, and soon after the thighs, arms, and whole surface assume a leaden, blue, purple, black, or deep brown tint according to the complexion of the individual, varying in shade with the intensity of the attack. The fingers and toes are reduced in size, the skin and soft parts covering them are wrinkled, shrivelled and folded. The nails put on a bluish pearly white; the larger superficial veins are marked by flat lines of a deeper black; the pulse becomes either small as a thread, and scarcely vibrating, or else totally extinct.
The skin is deadly cold and often damp, the tongue always moist, often white and loaded, but flabby and chilled like a piece of dead flesh. The voice is nearly gone; the respiration quick, irregular, and imperfectly performed. The patient speaks in a whisper. He struggles for breath, and often lays his hand on his heart to point out the seat of his distress. Sometimes there are rigid spasms of the legs, thighs, and loins. The secretion of urine is totally suspended; vomiting and purgings, which are far from being the most important or dangerous symptoms, and which in a very great number of cases of the disease, have not been profuse, or have been arrested by medicine early in the attack, succeed. It is evident that the most urgent and peculiar symptom of this disease is the sudden depression of the vital powers: proved by the diminished action of the heart, the coldness of the surface and extremities, and the stagnant state of the whole circulation.[5]
The epidemic reached Great Britain in December 1831: appearing in Sunderland, where it was carried by passengers on a ship from the Baltic. It also appeared in Gateshead and Newcastle. In London, the disease claimed 6,536 victims; in Paris, 20,000 died (out of a population of 650,000), with about 100,000 deaths in all of France.[6] In 1832 the epidemic reached Russia (see Cholera Riots); Quebec, Ontario, and Nova Scotia, Canada; and Detroit and New York City in the United States. It reached the Pacific coast of North America between 1832 and 1834.[1] The pandemic prompted the passage of the landmark Public Health Act and the Nuisances Removal Act in 1848 in England.
In the summer of 1832, 57 Irish immigrants died who had been laying a stretch of railroad called Duffy's Cut, 30 miles west of Philadelphia. They had all contracted cholera.[7]
1840s[edit]
Over 15,000 people died of cholera in Mecca in 1846.[8] A two-year outbreak began in England and Wales in 1848, and claimed 52,000 lives.[9]
In 1849, a second major outbreak occurred in Paris. In London, it was the worst outbreak in the city's history, claiming 14,137 lives, over twice as many as the 1832 outbreak. Cholera hit Ireland in 1849 and killed many of the Irish Famine survivors, already weakened by starvation and fever.[10] In 1849, cholera claimed 5,308 lives in the major port city of Liverpool, England, an embarkation point for immigrants to North America, and 1,834 in Hull, England.[6]
An outbreak in North America took the life of former U.S. President James K. Polk. Cholera, believed spread from Irish immigrant ship(s) from England, spread throughout the Mississippi river system, killing over 4,500 in St. Louis[6] and over 3,000 in New Orleans.[6] Thousands died in New York, a major destination for Irish immigrants.[6] Cholera claimed 200,000 victims in Mexico.[11]
That year, cholera was transmitted along the California, Mormon and Oregon Trails as 6,000 to 12,000[12] are believed to have died on their way to the California Gold Rush, Utah and Oregon in the cholera years of 1849–1855.[6] It is believed more than 150,000 Americans died during the two pandemics between 1832 and 1849.[13][14]
In 1851, a ship coming from Cuba carried the disease to Gran Canaria.[15] It is considered that more than 6,000 people died in the island during summer,[16] out of a population of 58,000.
During this pandemic, the scientific community varied in its beliefs about the causes of cholera. In France doctors believed cholera was associated with the poverty of certain communities or poor environment. Russians believed the disease was contagious, although doctors did not understand how it spread. The United States believed that cholera was brought by recent immigrants, specifically the Irish, and epidemiologists understand they were carrying disease from British ports. Lastly, some British thought the disease might rise from divine intervention.[17]
Legacy[edit]
Hand bill from the New York City Board of Health, 1832. The outdated public health advice demonstrates the lack of understanding of the disease and its causes.
Norwegian poet Henrik Wergeland wrote a stage-play inspired by the pandemic, which had reached Norway. In The Indian Cholera, he criticized British colonialism for spreading the pandemic.[citation needed]
As a result of the epidemic, the medical community developed a major advance, the intravenous saline drip. It was developed from the work of Dr Thomas Latta of Leith, near Edinburgh. Latta established from blood studies that a saline drip greatly improved the condition of patients and saved many lives by preventing dehydration. But, he was one of the many medical personnel who died in the epidemic.[citation needed]
See also[edit]
Cholera outbreaks and pandemics
Nashville cholera epidemic (1849–1850)
References[edit]
^ Jump up to: a b "Cholera's seven pandemics". Canadian Broadcasting Corporation. December 2, 2008. Retrieved 2008-12-11.
Note: The second pandemic started in India and reached Russia by 1830, then spreading into Finland and Poland. A two-year outbreak began in England in October 1831 and claimed 22,000 lives. Irish immigrants fleeing poverty and the Great Potato Famine, carried the disease from Europe to North America. Soon after the immigrants' arrival in Canada in the summer of 1832, 1,220 people died in Montreal and another 1,000 across Quebec. The disease entered the U.S. via ship traffic through Detroit and New York City. Spread by ship passengers, it reached Latin America by 1833. Another outbreak across England and Wales began in 1848, killing 52,000 over two years.
Jump up ^ Charlotte E. Henze (15 December 2010). Disease, Health Care and Government in Late Imperial Russia: Life and Death on the Volga, 1823-1914. Taylor & Francis. p. 13. ISBN 978-0-203-83397-1.
Jump up ^ "No. 18807". The London Gazette. 27 May 1831. p. 1027.
Jump up ^ "No. 18863". The London Gazette. 21 October 1831. p. 2160.
Jump up ^ "No. 18863". The London Gazette. 21 October 1831. p. 2159.
^ Jump up to: a b c d e f Rosenberg, Charles E. (1987). The Cholera Years: The United States in 1832, 1849, and 1866. University of Chicago Press. ISBN 0-226-72677-0.
Jump up ^ The Ghosts of Duffy's Cut. Praeger Publishers. 2006. ISBN 0-275-98727-2. In the summer of 1832, Irish immigrant Philip Duffy contracted 57 of his newly arrived countrymen to lay a stretch of railroad some 30 miles west of Philadelphia. Within two months, all were dead, struck down in the global cholera pandemic that hit Philadelphia the same time they did.
Jump up ^ Asiatic Cholera Pandemic of 1846-63. UCLA School of Public Health.
Jump up ^ Cholera's seven pandemics, cbc.ca, December 2, 2008.
Jump up ^ "The Irish Famine". Archived from the original on October 27, 2009. Retrieved 2014-06-09.
Jump up ^ Byrne, Joseph Patrick (2008). Encyclopedia of Pestilence, Pandemics, and Plagues: A-M. ABC-CLIO. p. 101. ISBN 0-313-34102-8.
Jump up ^ Unruh, John David (1993). The plains across: the overland emigrants and the trans-Mississippi West, 1840–60. Urbana, IL: University of Illinois Press. pp. 408–10. ISBN 0-252-06360-0.
Jump up ^ Beardsley GW (2000). "The 1832 Cholera Epidemic in New York State: 19th Century Responses to Cholerae Vibrio (part 2)". The Early America Review. 3 (2). Retrieved 2010-02-01.
Jump up ^ Vibrio cholerae in recreational beach waters and tributaries of Southern California.
Jump up ^ HISTORICAL GEOGRAPHICAL APPROACH IN THE BEHAVIOR OF THE EPIDEMIC OF THE CHOLERA MORBUS OF 1851 IN THE PALMS OF GREAT CANARY p.626
Jump up ^ Historia de la medicina en Gran Canaria p.545-546
Jump up ^ Hayes, J.N. (2005). Epidemics and Pandemics: Their Impacts on Human History. Santa Barbara, CA: ABC-CLIO. pp. 214–219.
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