The Biology of Joy

Scientists are unlocking the secrets of pleasure—and discovering what poets already knew


| November-December 1997


Pleasure, like fire, is a natural force that from the beginning humans have sought to harness and subdue. We've always sensed that pleasure is somehow crucial to life, perhaps the only tangible payoff for its hardships. And yet many have discovered that unbridled pleasure can also be dangerous, even fatal. Since ancient times, philosophers and spiritual leaders have debated its worth and character, often comparing it unfavorably to its more stable sibling, happiness. No one, however, saint or libertine, has ever doubted which of the pair would be the better first date.

Happiness is a gift for making the most of life. Pleasure is born of the reckless impulse to forget life and give yourself to the moment. Happiness is partly an abstract thing, a moral condition, a social construct: The event most often associated with happiness, some researchers say, is seeing one's children grow up to be happy themselves. How nice. Pleasure, pure pleasure, is a biological reflex, a fleeting "reward" so hot and lovely you might sell your children to get it. Witness the lab rat pressing the pleasure bar until it collapses. Or the sad grin of the crack addict as the molecules of mountain shrub trip a burst of primal gratitude deep in a part of the human brain much like a rat's. Both know all too well that pleasure, uncaged, can eat you alive.

Some scientists claim they're close to knowing what pleasure is, biologically speaking. Their intent is to solve the riddle of pleasure much as an earlier generation unleashed the power of the atom. Splitting pleasure down to its very molecules will have many benefits, they say, including new therapies for treating drug abuse and mental illness. Others note that research on the biology of pleasure is part of a wider trend that's exploding old ideas about the human brain, if not the so-called "Western biomedical paradigm" in general, with its outmoded cleaving of body from mind.

The assumption is that somehow our lives will be better once this mystery has been unraveled. Beneath that is the enduring belief that we can conquer pleasure as we've conquered most everything else, that we can turn it into a docile beast and put it to work. That we've never been able to do so before, and yet keep trying, reveals a lot about who we are, as creatures of a particular age—and species.



Of all the animals that humans have sought to tame, pleasure most resembles the falcon in its tendency to revert to the wild. That's why we're often advised to keep it hooded. The Buddha warned that to seek pleasure is to chase a shadow; it only heightens the unavoidable pain of life, which has to be accepted. Nevertheless, most have chosen to discover that for themselves. The early Greek hedonists declared pleasure the ultimate good, then immediately began to hedge. Falling in love, for instance, wasn't really a pleasure, given the inevitable pain of falling out of it. The hedonists thought they could be masters of pleasure, not its slaves; yet their culture's literature is a chronicle of impetuous, often unspeakable pleasures to be indulged at any cost.

When the Christians crawled out of the catacombs to make Rome holy, they took revenge on pagan pleasure by sealing it in—then pretended for centuries not to hear its muffled protests. Eclipsed was the Rose Bowl brilliance of the Roman circus, where civic pleasure reached a level of brutal spectacle unmatched until the advent of Monday Night Football. Pleasure as a public function seemed to vanish.














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