Online research in philosophy

In this book John Kekes examines the indispensable role enjoyment plays in a good life. The key to it is the development of a style of life that combines an attitude and a manner of living and acting that jointly express one's deepest concerns. Since such styles vary with characters and circumstances, a reasonable understanding of them requires attending to the particular and concrete details of individual lives. Reflection on works of literature is a better guide to this kind of understanding than the futile search for general theories and principles that preoccupies much of contemporary moral thought.

Enjoyment proceeds by the detailed examination of particular cases, shows how this kind of reflection can be reasonably conducted, and how the quest for universality and impartiality is misguided in this context. Central to the argument is a practical, particular, pluralistic, and yet objective conception of reason that rejects the pervasive contemporary tendency to regard reasons as good only if they are binding on all who aspire to live reasonably and morally. Reason in morality is neither theoretical nor general. Reasons for living and acting in particular ways are individually variable and none the worse for that.

Kekes aims to reorient moral thought from deontological, contractarian, and consequentialist preoccupations toward a reasonable but pluralistic reflection on what individuals can do to make their lives better.

The Hypocritical Imagination: Between Kant and Levinas is an outstanding contribution to this vacuum. Focusing on Kant and Levinas, John Llewelyn takes us on a dazzling tour of the philosophical imagination. He shows us that despite the different treatments they accord to the imagination, there is much to be gained from comparing these two key thinkers. From Kant, Llewelyn shows how the imagination is the common root of all understanding. He contrasts this with the thought of Emmanuel Levinas, for whom the imagination plays an ambivalent role both as necessary for and a threat to recognition of the other. John Llewelyn also introduces the importance of the work of Heidegger, Schelling, Hegel, Arendt, and Derrida on the imagination and what this work can tell us about the relationship between the imagination and ethics, aesthetics, and literature.

The art of life, says John Kekes, is “the art of making a good life for oneself” (xi). The Art of Life, through a series of examples and general considerations, paints a picture of what might constitute such an art, and such a life. In Kekes’s picture, the art of life involves developing “personal excellences” by creatively responding to the specificity of situations in light of one’s individual ideal; the result of practicing this art should be a life that is “personally satisfying and morally acceptable” (3). Kekes’s employment of detailed literary and historical examples and his generosity of spirit toward the diversity of ethical experience make his discussion engaging and likable, even though the product is unconvincing.

This study introduces the concept of moral imagination in a work context to provide an ethical approach to the controversial relationships between dirty work and dirty workers. Moral imagination is assessed as an essential faculty to overcome the stigma associated with dirty work and facilitate the daily work lives of workers. The exercise of moral imagination helps dirty workers to face the moral conflicts inherent in their tasks and to build a personal stance toward their occupation. Finally, we argue that organizations with dirty work groups should actively adopt measures to encourage their employees’ exercise of moral imagination. This study investigates how organizations might create conditions that inspire moral imagination, particularly with regard to the importance of organizational culture as a means to enhance workers’ moral sensitivity. Furthermore, this investigation analyzes different company practices that may derive from a culture committed to moral imagination.

The art of life, according to John Kekes, consists in living a life of personal and moral excellence.

Moral imagination, according to John Kekes, is indispensable to a fulfilling and responsible life.