Can we take things from the ocean?

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No he called him self that. " They are all pretty exciting events for me." means thrill seeking. This is in my view hedonism. If I need to choose between the man pays the fisher and the man who kills for excitement, I would choose the first. How hard is this to grasp?
OMG. I am speechless! Maybe English is your second language and you don’t quite grasp the concepts of the terms you are using?

BTW Have you ever visited a slaughterhouse? Seen live chickens transported to production? If you don’t have the balls to harvest your own food I guess you do have to rely on someone else to do your dirty work.
 
So you are ok with paying somebody to catch the fish for you that used a net drug across the ocean floor pulling up anything in it's path and what is not wanted dies and gets thrown back in the water? Out of site out of mind I guess. But you look down on the man that went and shot his own fish for dinner that affected nothing but that one fish ok I grasp that!
I do not eat fish, that is not a relevant dilemma for me. Fisher does what he does to provide his family for food/shelter. A person who has another job to feed him self and his family but chooses to kill living animals for thrill is what I am looking down.

Actually I am not interested in defending my view, so you can all spare your breath.

Ethical hedonism
Ethical hedonism or normative hedonism, as defined here, is the thesis that considerations of increasing pleasure and decreasing pain determine what we should do or which action is right.[2] However, it is sometimes defined in a wider sense in terms of intrinsic value, in which case it includes axiological hedonism as defined below.[15][1] It is different from psychological hedonism since it prescribes rather than describes our behavior. In the narrow sense, ethical hedonism is a form of consequentialism since it determines the rightness of an action based on its consequences, which are measured here in terms of pleasure and pain.[14] As such, it is subject to the main arguments in favor and against consequentialism. On the positive side, these include the intuition that the consequences of our actions matter and that through them we ought to make the world a better place.[18] On the negative side, consequentialism would entail that we rarely if ever know right from wrong since our knowledge of the future is rather limited and the consequences of even simple actions may be vast.[19] As a form of hedonism, it has some initial intuitive appeal since pleasure and pain seem to be relevant to how we should act.[2] But it has been argued that it is morally objectable to see pleasure and pain as the only factors relevant to what we should do since this position seems to ignore, for example, values of justice, friendship and truth.[14][2] Ethical hedonism is usually concerned with both pleasure and pain. But the more restricted version in the form of negative consequentialism or negative utilitarianism focuses only on reducing suffering.[1][20][21][22] Ethical hedonism is said to have been started by Aristippus of Cyrene, who held the idea that pleasure is the highest good.[23][24]

Ethical hedonist theories can be classified in relation to whose pleasure should be increased. According to the egoist version, each agent should only aim at maximizing her own pleasure. This position is usually not held in very high esteem.[25][2] Altruist theories, commonly known by the term "classical utilitarianism", are more respectable in the philosophical community. They hold that the agent should maximize the sum-total of everyone's happiness.[26][2] This sum-total includes the agent's pleasure as well, but only as one factor among many. A common objection against utilitarianism is that it is too demanding.[27][28] This is most pronounced in cases where the agent has to sacrifice his own happiness in order to promote someone else's happiness. For example, various commentators have directed this argument against Peter Singer's position, who suggests along similar lines that the right thing to do for most people living in developed countries would be to donate a significant portion of their income to charities, which appears overly demanding to many.[29][30] Singer justifies his position by pointing out that the suffering that can be avoided in third world countries this way considerably outweighs the pleasure gained from how the money would be spent otherwise.[31] Another important objection to utilitarianism is that it disregards the personal nature of moral duties, for example, that it may be more important to promote the happiness of those close to us, e.g. of our family and friends, even if the alternative course of actions would result in slightly more happiness for a stranger.[32]
 
:popcorn:
 
I do not eat fish, that is not a relevant dilemma for me. Fisher does what he does to provide his family for food/shelter. A person who has another job to feed him self and his family but chooses to kill living animals for thrill is what I am looking down.

Actually I am not interested in defending my view, so you can all spare your breath.

Ethical hedonism
Ethical hedonism or normative hedonism, as defined here, is the thesis that considerations of increasing pleasure and decreasing pain determine what we should do or which action is right.[2] However, it is sometimes defined in a wider sense in terms of intrinsic value, in which case it includes axiological hedonism as defined below.[15][1] It is different from psychological hedonism since it prescribes rather than describes our behavior. In the narrow sense, ethical hedonism is a form of consequentialism since it determines the rightness of an action based on its consequences, which are measured here in terms of pleasure and pain.[14] As such, it is subject to the main arguments in favor and against consequentialism. On the positive side, these include the intuition that the consequences of our actions matter and that through them we ought to make the world a better place.[18] On the negative side, consequentialism would entail that we rarely if ever know right from wrong since our knowledge of the future is rather limited and the consequences of even simple actions may be vast.[19] As a form of hedonism, it has some initial intuitive appeal since pleasure and pain seem to be relevant to how we should act.[2] But it has been argued that it is morally objectable to see pleasure and pain as the only factors relevant to what we should do since this position seems to ignore, for example, values of justice, friendship and truth.[14][2] Ethical hedonism is usually concerned with both pleasure and pain. But the more restricted version in the form of negative consequentialism or negative utilitarianism focuses only on reducing suffering.[1][20][21][22] Ethical hedonism is said to have been started by Aristippus of Cyrene, who held the idea that pleasure is the highest good.[23][24]

Ethical hedonist theories can be classified in relation to whose pleasure should be increased. According to the egoist version, each agent should only aim at maximizing her own pleasure. This position is usually not held in very high esteem.[25][2] Altruist theories, commonly known by the term "classical utilitarianism", are more respectable in the philosophical community. They hold that the agent should maximize the sum-total of everyone's happiness.[26][2] This sum-total includes the agent's pleasure as well, but only as one factor among many. A common objection against utilitarianism is that it is too demanding.[27][28] This is most pronounced in cases where the agent has to sacrifice his own happiness in order to promote someone else's happiness. For example, various commentators have directed this argument against Peter Singer's position, who suggests along similar lines that the right thing to do for most people living in developed countries would be to donate a significant portion of their income to charities, which appears overly demanding to many.[29][30] Singer justifies his position by pointing out that the suffering that can be avoided in third world countries this way considerably outweighs the pleasure gained from how the money would be spent otherwise.[31] Another important objection to utilitarianism is that it disregards the personal nature of moral duties, for example, that it may be more important to promote the happiness of those close to us, e.g. of our family and friends, even if the alternative course of actions would result in slightly more happiness for a stranger.[32]
Largely irrelevant grossly excessive copy and paste with typically Germanic verbosity. Ausfuhrlichkeit.
 
Yeah, you guys looking down on others has not worked out well historically. I notice you're writing in English on an American forum

But thanks for the sequal to War and Peace you wrote to defend the viewpoint you refuse to defend.
 
I'm just happy with my juvenile horseshoe crab shell with all working little feet.
 
Add me to the list of hedonist people.

I get very excited when I manage to come onboard with dinner, I also get excited when is my husband the one that comes up with dinner. Even after decades doing it, each time I catch a lobster is a reason to celebrate and be grateful . Never felt that way at a market, granted I do love real fish markets.

Sometimes I take empty shells, if they don't already have a resident crab.

I also play with mantis shrimp, some lucky days I can caress the underside of a flounder with the barb of the spear. I consider a privilege when I get to pet jewfish without making them boom.

At the same time I regularly remove quite a bit of garbage at depth, mid water column and also floating around.

I'd be happy to compare my carbon foot-print with any of the people that claim superiority from touch or removing nothing.
 
I do not eat fish, that is not a relevant dilemma for me. Fisher does what he does to provide his family for food/shelter. A person who has another job to feed him self and his family but chooses to kill living animals for thrill is what I am looking down.

Actually I am not interested in defending my view, so you can all spare your breath.

Ethical hedonism
Ethical hedonism or normative hedonism, as defined here, is the thesis that considerations of increasing pleasure and decreasing pain determine what we should do or which action is right.[2] However, it is sometimes defined in a wider sense in terms of intrinsic value, in which case it includes axiological hedonism as defined below.[15][1] It is different from psychological hedonism since it prescribes rather than describes our behavior. In the narrow sense, ethical hedonism is a form of consequentialism since it determines the rightness of an action based on its consequences, which are measured here in terms of pleasure and pain.[14] As such, it is subject to the main arguments in favor and against consequentialism. On the positive side, these include the intuition that the consequences of our actions matter and that through them we ought to make the world a better place.[18] On the negative side, consequentialism would entail that we rarely if ever know right from wrong since our knowledge of the future is rather limited and the consequences of even simple actions may be vast.[19] As a form of hedonism, it has some initial intuitive appeal since pleasure and pain seem to be relevant to how we should act.[2] But it has been argued that it is morally objectable to see pleasure and pain as the only factors relevant to what we should do since this position seems to ignore, for example, values of justice, friendship and truth.[14][2] Ethical hedonism is usually concerned with both pleasure and pain. But the more restricted version in the form of negative consequentialism or negative utilitarianism focuses only on reducing suffering.[1][20][21][22] Ethical hedonism is said to have been started by Aristippus of Cyrene, who held the idea that pleasure is the highest good.[23][24]

Ethical hedonist theories can be classified in relation to whose pleasure should be increased. According to the egoist version, each agent should only aim at maximizing her own pleasure. This position is usually not held in very high esteem.[25][2] Altruist theories, commonly known by the term "classical utilitarianism", are more respectable in the philosophical community. They hold that the agent should maximize the sum-total of everyone's happiness.[26][2] This sum-total includes the agent's pleasure as well, but only as one factor among many. A common objection against utilitarianism is that it is too demanding.[27][28] This is most pronounced in cases where the agent has to sacrifice his own happiness in order to promote someone else's happiness. For example, various commentators have directed this argument against Peter Singer's position, who suggests along similar lines that the right thing to do for most people living in developed countries would be to donate a significant portion of their income to charities, which appears overly demanding to many.[29][30] Singer justifies his position by pointing out that the suffering that can be avoided in third world countries this way considerably outweighs the pleasure gained from how the money would be spent otherwise.[31] Another important objection to utilitarianism is that it disregards the personal nature of moral duties, for example, that it may be more important to promote the happiness of those close to us, e.g. of our family and friends, even if the alternative course of actions would result in slightly more happiness for a stranger.[32]

Self-righteous: convinced of one's own righteousness especially in contrast with the actions and beliefs of others : narrow-mindedly moralistic
 
A person who has another job to feed him self and his family but chooses to kill living animals for thrill is what I am looking down.
Understood, Jagermeister.

This world is a massively complex confusion of needs/wants/wishes. I can not leaf-out and create my own food. You are a vegetarian? So you are a parasite on the very life-form that you hold in highest esteem?
 
Id like to see more wrecks properly preserved, but for some reason the so called “looters” are always more enthusiastic and willing to put in the effort than the conservationists. I think if the conservationists did half the work of the looters quite a few wrecks would be preserved.
 

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