Pleasure Pain Principle Quotes & Sayings

The creed which accepts as the foundation of morals, Utility, or the Greatest-Happiness Principle, holds that actions are right in proportion as they tend to promote happiness, wrong as they tend to produce the reverse of happiness. By happiness is intended pleasure, and the absence of pain; by unhappiness, pain, and the privation of pleasure. — John Stuart Mill

The principle is this: that in everything worth having, even in every pleasure, there is a point of pain and tedium that must be survived, so that the pleasure may revive and endure. The joy of battle comes after the first fear of death; the joy of reading Virgil comes after the bore of learning him; the glow of the seabather comes after the icy shok of the sea bath. — G.K. Chesterton

It is not only negative feelings that become blocked. The repression extends to more and more of his emotional capacity.When one is given an anesthetic in preparation for surgery, it is not merely the capacity to experience pain that is suspended; the capacity to experience pleasure goes also - because what is blocked is the capacity to experience *feeling*. The same principle applies to the repression of emotions.
Chapter 1: Discovering the Unknown Self, pg. 9, Bantam Edition, 1984 — Nathaniel Branden

LUKE: O, what is life, and what our purpose here?
Are living creatures made for pain and strife,
Do we but walk our days upon the ground
To perish without memory or fame?
If so, what shall we seek whilst we yet like?
Is brave adventure worthy of our time,
Or should we seek the principle of pleasure? — Ian Doescher

That's all very well as an abstract moral principle, Avril, a coffee-table theoretical construct, but there's no denying the sheer gratuitous pleasure to be derived from seeing members of the ruling class in pain and torment. — Irvine Welsh

I have never sought to displease; I merely seek pleasure and avoid the pain it causes those who work to produce it. That is what it means to live by the leisure principle. — Bauvard

Another dynamic aspect of the sexual conversion of basic needs is the pleasure of sexual orgasm itself. When one is shamed through abandonment, the pain is deep and profound. One feels worthless; one feels painfully diminished and exposed. When one experiences sexual stimulation and climax, one has available an all-encompassing and powerful pleasure. This pleasure can take the place of any other need. In a poignant passage, Kaufman sums up the process of converting all needs into sexuality. He writes: A young boy who learns never to need anything emotionally from his parents is ... faced with a dilemma whenever he feels young, needy or otherwise insecure. If masturbating has been his principle source of good feeling ... he may resort to masturbation in order to restore good feelings about self at times when he is experiencing needs quite unrelated to sexuality. — John Bradshaw

All conscious nature has experiences of pleasure and pain. Man alone can deliberately will the repetition of an experience. And repetition, experienced as such, is at the heart, for good and evil, of his faculty of reasoning, and thus makes possible his language, his art, his morality, and indeed his humanity. Yet it is the enemy of life, for repetition is itself the principle, not of life but of mechanism. — Owen Barfield

For my part, when I enter most intimately into what I call myself, I always stumble on some particular perception or other, of heat or cold, light or shade, love or hatred, pain or pleasure. I never can catch myself at any time without a perception, and never can observe any thing but the perception ... . If any one, upon serious and unprejudic'd reflection thinks he has a different notion of himself, I must confess I can reason no longer with him. All I can allow him is, that he may be in the right as well as I, and that we are essentially different in this particular. He may, perhaps, perceive something simple and continu'd, which he calls himself; tho' I am certain there is no such principle in me. — David Hume

Nature has placed mankind under the governance of two sovereign masters, pain and pleasure. It is for them alone to point out what we ought to do, as well as to determine what we shall do. On the one hand the standard of right and wrong, on the other the chain of causes and effects, are fastened to their throne. They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. In words a man may pretend to abjure their empire: but in reality he will remain subject to it all the while. The principle of utility recognizes this subjection, and assumes it for the foundation of that system, the object of which is to rear the fabric of felicity by the hands of reason and of law. Systems which attempt to question it, deal in sounds instead of sense, in caprice instead of reason, in darkness instead of light. — Jeremy Bentham

On the other hand, we denounce with righteous indignation and dislike men who are so beguiled and demoralized by the charms of pleasure of the moment, so blinded by desire, that they cannot foresee the pain and trouble that are bound to ensue; and equal blame belongs to those who fail in their duty through weakness of will, which is the same as saying through shrinking from toil and pain. These cases are perfectly simple and easy to distinguish. In a free hour, when our power of choice is untrammelled and when nothing prevents our being able to do what we like best, every pleasure is to be welcomed and every pain avoided. But in certain circumstances and owing to the claims of duty or the obligations of business it will frequently occur that pleasures have to be repudiated and annoyances accepted. The wise man therefore always holds in these matters to this principle of selection: he rejects pleasures to secure other greater pleasures, or else he endures pains to avoid worse pains. — Robert Kirkman

And he is to be deemed courageous whose spirit retains in pleasure and in pain the commands of reason about what he ought or ought not to fear? Right, he replied. And him we call wise who has in him that little part which rules, and which proclaims these commands; that part too being supposed to have a knowledge of what is for the interest of each of the three parts and of the whole? Assuredly. And would you not say that he is temperate who has these same elements in friendly harmony, in whom the one ruling principle of reason, and the two subject ones of spirit and desire are equally agreed that reason ought to rule, and do not rebel? Certainly, he said, that is the true account of temperance whether in the State or individual. And — Plato