Stone Age. They held father and mother together to meet the needs of that long human infancy which more than any other single thing has been the binding ...

What is the meaning of life? It is a question that has intrigued the great philosophers--and has been hilariously lampooned by Monty Python. Indeed, the whole idea strikes many of us as vaguely pompous, a little absurd. Is there one profound and mysterious meaning to life, a single ultimate purpose behind human existence? In What's It All About?, Julian Baggini says no, there is no single meaning. Instead, Baggini argues meaning can be found in a variety of ways, in this (...) life. He succinctly breaks down six answers people commonly suggest when considering what life is all about--helping others, serving humanity, being happy, becoming successful, enjoying each day as if it were your last, and "freeing your mind." By reducing the vague, mysterious question of meaning to a series of more specific (if thoroughly unmysterious) questions about what gives life purpose and value, he shows that the quest for meaning can be personal, empowering, and uplifting. If the meaning of life is not a mystery, if leading meaningful lives is within the power of us all, then we can look around us and see the many ways in which life can have purpose. We can see the value of happiness while accepting it is not everything. We can see the value of success, without interpreting that too narrowly. We can see the value of seizing the day as well as helping others lead meaningful lives. We can recognize the value of love, as perhaps the most powerful motivator of all. Illustrating his argument with the thoughts of many of the great philosophers and examples drawn from everyday life, Baggini convincingly shows that the search for meaning is personal and within the power of each of us to find. (shrink)

La philosophie et le quotidien entretiennent depuis toujours des rapports difficiles.

Where can I find answers? -- Is life sacred? -- Is it bad to die? -- Which deaths are worse? -- Might I live on? -- Should I take the elixir of life? -- Who's who? -- Is it all meaningless? -- Should there be more, and better, people? -- Does reality matter?

Better Never to Have Been argues for a number of related, highly provocative, views: (1) Coming into existence is always a serious harm. (2) It is always wrong to have children. (3) It is wrong not to abort fetuses at the earlier stages of gestation. (4) It would be better if, as a result of there being no new people, humanity became extinct. These views may sound unbelievable--but anyone who reads Benatar will be obliged to take them seriously.

Philosophy and Happiness addresses the need to situate any meaningful discourse about happiness in a wider context of human interests, capacities and circumstances. How is happiness manifested and expressed? Can there be any happiness if no worthy life projects are pursued? How is happiness affected by relationships, illness, or cultural variants? Can it be reduced to preference satisfaction? Is it a temporary feeling or a persistent way of being? Is reflection conducive to happiness? Is mortality necessary for it? These are (...) the questions people ask themselves when they stop and think about how they feel, how their lives are going, and how they would be going if different choices had been made or different values had been prioritized. These are the questions that contributors to this volume begin to answer, adopting different methodologies, among which the analysis of widespread intuitions about imaginary and real-life scenarios, and reflection on the interpretation of the relevant empirical evidence emerging from psychology and economics. (shrink)

This collection of aphorisms and thoughts gathers 30 years of observations about the external world and on the nature of our internal selves. Compiled from scraps of paper dating from the early 1970s, these bits of wisdom include notes about the world around us that are often thought, but not often said; sightings of internal vistas and omens; and observations on music, the passage of time, America, the body, domesticity, and intimacy.

The question "What is the meaning of life?" is one of the most fascinating, oldest and most difficult questions human beings have ever posed themselves. Often linked to the religious issue of whether we are part of a larger, divine scheme, even in an increasingly secularized culture it remains a question to which we are ineluctably and powerfully drawn. In this acute and thoughtful book, John Cottingham asks why the question vexes us so much and assesses some of the most (...) influential attempts to explain it. John Cottingham examines the view, widely held within science, especially since Darwin, that the cosmos is devoid of value and meaning. He asks what is involved in the "disenchantment" of the natural world by science, and argues that, properly understood, modern cosmology and evolutionary theory need not foreclose the possibility of ultimate meaning. He reflects on the paradox that the very impermanence and fragility of the human condition may lend support to the quest for a "spiritual" dimension of meaning. Drawing on the history of philosophy, he also ponders the costs of insisting that any path to meaning must be a narrowly rational one, and he argues that our human need for meaning may properly be approached by drawing on shared traditions of practice, such as social ceremonies and rites of passage, whose value cannot be analyzed in purely intellectual terms. (shrink)

This book is both very funny and unexpectedly profound.

The phrase "the meaning of life" for many seems a quaint notion fit for satirical mauling by Monty Python or Douglas Adams. But in this spirited Very Short Introduction, famed critic Terry Eagleton takes a serious if often amusing look at the question and offers his own surprising answer. Eagleton first examines how centuries of thinkers and writers--from Marx and Schopenhauer to Shakespeare, Sartre, and Beckett--have responded to the ultimate question of meaning. He suggests, however, that it is only in (...) modern times that the question has become problematic. But instead of tackling it head-on, many of us cope with the feelings of meaninglessness in our lives by filling them with everything from football to sex, Kabbala, Scientology, "New Age softheadedness," or fundamentalism. On the other hand, Eagleton notes, many educated people believe that life is an evolutionary accident that has no intrinsic meaning. If our lives have meaning, it is something with which we manage to invest them, not something with which they come ready made. Eagleton probes this view of meaning as a kind of private enterprise, and concludes that it fails to holds up. He argues instead that the meaning of life is not a solution to a problem, but a matter of living in a certain way. It is not metaphysical but ethical. It is not something separate from life, but what makes it worth living--that is, a certain quality, depth, abundance and intensity of life. Here then is a brilliant discussion of the problem of meaning by a leading thinker, who writes with a light and often irreverent touch, but with a very serious end in mind. (shrink)

The phrase "the meaning of life" for many seems a quaint notion fit for satirical mauling by Monty Python or Douglas Adams. But in this spirited, stimulating, and quirky enquiry, famed critic Terry Eagleton takes a serious if often amusing look at the question and offers his own surprising answer. Eagleton first examines how centuries of thinkers and writers--from Marx and Schopenhauer to Shakespeare, Sartre, and Beckett--have responded to the ultimate question of meaning. He suggests, however, that it is only (...) in modern times that the question has become problematic. But instead of tackling it head-on, many of us cope with the feelings of meaninglessness in our lives by filling them with everything from football to sex, Kabbala, Scientology, "New Age softheadedness," or fundamentalism. On the other hand, Eagleton notes, many educated people believe that life is an evolutionary accident that has no intrinsic meaning. If our lives have meaning, it is something with which we manage to invest them, not something with which they come ready made. Eagleton probes this view of meaning as a kind of private enterprise, and concludes that it fails to holds up. He argues instead that the meaning of life is not a solution to a problem, but a matter of living in a certain way. It is not metaphysical but ethical. It is not something separate from life, but what makes it worth living--that is, a certain quality, depth, abundance and intensity of life. Here then is a brilliant discussion of the problem of meaning by a leading thinker, who writes with a light and often irreverent touch, but with a very serious end in mind. "If you were to ask what provides some meaning in life nowadays for a great many people, especially men, you could do worse than reply 'football.' Not many of them perhaps would be willing to admit as much; but sport stands in for all those noble causes--religious faith, national sovereignty, personal honor, ethnic identity--for which, over the centuries, people have been prepared to go to their deaths. It is sport, not religion, which is now the opium of the people.". (shrink)

Based on the author's award-winning and hugely popular undergraduate course at the University of Texas, this book explores these questions and the fundamentally sociological processes which underlie the quest for morality and justice in ...

I. A PORTION OF REASON Listen to the sad story of mankind, who like children lived until I gave them understanding and a portion of reason. ...

Popular spiritual writer and teacher, Jan Frazier shows how to move from emotional and mental turmoil to quiet joy and happiness in The Freedom of Being: At Ease with What Is. Frazier, the author of the bestselling When Fear Falls Away: The ...

Popular spiritual writer and teacher Jan Frazier shows how to move from emotional and mental turmoil to quiet joy and happiness inThe Freedom of Being: At Ease with What Is. Frazier, the author of the bestsellingWhen Fear Falls Away: The ...

Robert Fulghum’s new book begins with a question we’ve all asked ourselves: “What on Earth have I done?” As Fulghum finds out, the answer is never easy and, almost always, surprising. For the last couple of years, Fulghum has been traveling the world - from Seattle to the Moab Desert to Crete - looking for a few fellow travelers interested in thinking along with him as he delights in the unexpected: trick-or-treating with your grandchildren dressed like a large rabbit, pots (...) of daffodils blooming in mid-November, a view of the earth from outer space, the mysterious night sounds of the desert, every man's trip to a department store to buy socks, the raucous all-night long feast that is Easter in Greece, the trials and tribulations of plumbing problems and the friendship one can strike up with someone who doesn't share the same language. What on Earth Have I Done? is an armchair tour of everyday life as seen by Robert Fulghum, one of America’s great essayists, a man who has two feet planted firmly on the earth, one eye on the heavens and, at times, a tongue planted firmly in his cheek. Fulghum writes to his fellow travelers, with a sometimes light heart, about the deep and vexing mysteries of being alive and says, “This is my way of bringing the small boat of my life within speaking distance of yours. Hello…”. (shrink)

Fifteen years ago, Robert Fulghum published a simple credo–a credo that became the phenomenal #1 New York Times bestseller All I Really Need to Know I Learned in Kindergarten . Now, seven million copies later, Fulghum returns to the book that was embraced around the world. He has written a new preface and twenty-five essays, which add even more potency to a common, though no less relevant, piece of wisdom: that the most basic aspects of life bear its most important (...) opportunities. Here Fulghum engages us with musings on life, death, love, pain, joy, sorrow, and the best chicken-fried steak in the continental U.S.A. The little seed in the Styrofoam cup offers a reminder about our own mortality and the delicate nature of life . . . a spider who catches (and loses) a full-grown woman in its web one fine morning teaches us about surviving catastrophe . . . the love story of Jean-Francois Pilatre and his hot air balloon reminds us to be brave and unafraid to “fly” . . . life lessons hidden in the laundry pile . . . magical qualities found in a box of crayons . . . hide-and-seek vs. sardines–and how these games relate to the nature of God. All I Really Need to Know I Learned in Kindergarten is brimming with the very stuff of life and the significance found in the smallest details. In the years that have passed since the first publication of this book that touched so many with its simple, profound wisdom, Robert Fulghum has had some time to ponder, to reevaluate, and to reconsider. And here are those fresh thoughts on classic topics, right alongside the wonderful new essays. Perhaps in today’s chaotic, more challenging world, these essays on life will resonate even deeper–as readers discover how universal insights can be found in ordinary events. (shrink)

Most of what I really need to know about how to live and what to do and how to be I learned in kindergarten. Wisdom was not at the top of the graduate school mountain, but there in the sandpile at Sunday School. These are the things I learned: Share everything. Play fair. Don't hit people. Put things back where you found them. Clean up your own mess. Don't take things that aren't yours. Say you're sorry when you hurt somebody. (...) Wash your hands before you eat. Flush. Warm cookies and cold milk are good for you. Live a balanced life. Take a nap every afternoon. When you go out into the world, watch out for traffic, hold hands, and stick together. (shrink)

"Uh-oh" is more than a momentary reaction to small problems. "Uh-oh" is an attitude -- a perspective on the universe. The #1 Bestseller by the author of ALL I REALLY NEED TO KNOW I LEARNED IN KINDERGARTEN. From the Paperback edition.

Most of what I really need to know about how to live and what to do and how to be I learned in kindergarten. Wisdom was not at the top of the graduate school mountain, but there in the sandpile at Sunday School. These are the things I learned: Share everything. Play fair. Don't hit people. Put things back where you found them. Clean up your own mess. Don't take things that aren't yours. Say you're sorry when you hurt somebody. (...) Wash your hands before you eat. Flush. Warm cookies and cold milk are good for you. Live a balanced life. Take a nap every afternoon. When you go out into the world, watch out for traffic, hold hands, and stick together. From the Trade Paperback edition. (shrink)

I use the example of abortion to show that there are some unresolvable moral disagreements. I list four sources of unresolvable moral disagreement: 1) differences in the rankings of the basic evils of death, pain, disability, loss of freedom, and loss of pleasure, 2) differences in the interpretation of moral rules, 3) ideological differences in the view of human nature and human societies, and 4) differences concerning who is impartially protected by the moral rules. It is this last difference that (...) is the source of unresolvable disagreement concerning the moral acceptability of abortion. I examine the views of Don Marquis and Mary Ann Warren who present opposing arguments concerning the moral acceptability of abortion. I show that their failure to take account of this last difference leads to flaws in their arguments that show that neither has been successful in showing that their position is the uniquely correct one. (shrink)

This paper offers several criticisms of the account of rightholding laid out in S. Matthew Liao’s recent paper “The Basis of Human Moral Status.” I argue that Liao’s account both does too much and too little: it grants rightholder status to those who may not deserve it, and it does not provide grounds for offering such status to those who arguably do deserve it. Given these troubling aspects of his approach, I encourage Liao to abandon his “physical basis of moral (...) agency” account of moral status and instead adopt a position closer to a traditional “speciesist” view. (shrink)

In his major new book A.C. Grayling examines the different ways to live a good life, as proposed from classical antiquity to the recent present. Grayling focuses on the two very different conceptions of what a good life should be: one is a broadly secular view rooted in attitudes about human nature and the human condition; the other is a broadly transcendental view which locates the source of moral value outside the human realm. In the modern world - the world (...) shaped by the rise of science in the seventeenth century - these two views have come increasingly into conflict, and the constantly accumulating tension between them is one of the greatest problems faced by the twenty-first century. Using his renowned clarity of thought and philosophical rigour, AC Grayling has produced an invaluable guide through mankind's ethical struggle to live decently. (shrink)

Steven Harrison's books have inspired many to examine their ideas about life and about spirituality in particular, and to come to a more direct perception of ...

CHAPTER 1 The abstract concept of 'everyday life' If individuals are to reproduce society, they must reproduce themselves as individuals. ...

Everyday Life and Cultural Theory provides a unique critical and historical introduction to theories of everyday life. Ben Highmore traces the development of conceptions of everyday life, from the Mass Observation project of the 1930s to contemporary theorists. Individual chapters examine: * Theories of the everyday * Fragments of everyday life * Surrealism: the marvelous in the everyday * Walter Benjamin's Trash Aesthetics * Mass Observation: the science of everyday life * Henri Lefebvre's Dialectics of Everyday Life * Michel de (...) Certeau's Poetics of Everyday Life * Everyday life and the future of cultural studies. (shrink)

The Everyday Life Reader brings together a wide range of thinkers from Freud to Baudrillard with primary sources on everyday life such as the Mass Observation survey and key texts by Michel de Certeau and Henri Lefebvre, to provide a comprehensive resource on theories of everyday life. Ben Highmore's introduction surveys the development of thought about everyday life, setting theories in their social and historical context, and each themed section opens with an essay introducing the debates. Sections include: * Situating (...) the Everyday * Everyday Life and National Culture * Ethnography Near and Far * Reclamation Work * Everyday Things. (shrink)

Is it possible to pay attention to that context? To exclude nothing from your awareness? Hillig explores that context and this possibility in this conversational little book.

In this challenging new book John Holloway explores one of the most significant aspects of contemporary culture, arguing that over the last hundred years or so there has been a radical change in the very nature of individual consciousness. He traces a crucial shift from an 'Apollonian' ideal of human involvement in the widest range of experience (implying a sense of the individual consciousness as spacious, orderly, and comprehensive) to a narrower and less integrated engagement with the world (and a (...) more reductive conception of consciousness as random and fragmented). He plots this shift through a number a quite different fields: there are chapters on the visual arts, on colloquial language and slang, on cartoons, on political rhetoric, and on 'personality' studies by psychologists. He goes on to examine the work of certain literary figures (notably Hardy, Edwin Muir, Wyndham Lewis, Patrick White, John Cowper Powys, and Gary Snyder) who seem to have recognized, and registered in imaginative terms, the pervasive but generally unrecorded changes in consciousness for which the book is arguing. (shrink)

Feeling good: four ways -- Finding that feeling -- The place of pleasure -- Knowing what's what -- Making things happen -- Being good -- Love and friendship -- Putting it together.

The technological singularity refers to a hypothetical scenario in which technological advances virtually explode. The most popular scenario is the creation of super-intelligent algorithms that recursively create ever higher intelligences. It took many decades for these ideas to spread from science fiction to popular science magazines and finally to attract the attention of serious philosophers. David Chalmers' (JCS 2010) article is the first comprehensive philosophical analysis of the singularity in a respected philosophy journal. The motivation of my article is to (...) augment Chalmers' and to discuss some issues not addressed by him, in particular what it could mean for intelligence to explode. In this course, I will (have to) provide a more careful treatment of what intelligence actually is, separate speed from intelligence explosion, compare what super-intelligent participants and classical human observers might experience and do, discuss immediate implications for the diversity and value of life, consider possible bounds on intelligence, and contemplate intelligences right at the singularity. (shrink)