In this book, Slote offers the first full-scale foundational account of virtue ethics to have appeared since the recent revival of interest in the ethics of virtue. Slote advocates a particular form of such ethics for its intuitive and structural advantages over Kantianism, utilitarianism, and common-sense morality, and he argues that the problems of other views can be avoided and a contemporary plausible version of virtue ethics achieved only by abandoning specifically moral concepts for general aretaic notions like admirability and (...) virtue. Although this study is not bound by particular Aristotelian doctrines, it places an Aristotelian emphasis on both self-benefiting and other-benefiting virtues. Slote criticizes Kantian and common-sense morality for internal incoherencies and for downgrading the moral individual and her well-being in some previously unnoticed ways. By contrast, this book defends a distinctive, intuitive, and symmetric ethical principle according to which we should balance self-concern with concern for others, but it also concludes that there is, contrary to utilitarianism, no single basis for status as a virtue nor any simple relation between the virtues and human well-being. (shrink)

His introduction offers a comprehensive chapter-by-chapter survey of the work, and there are also explanatory notes.

Peter Finch's translation of Wittgenstein's remarks on culture and value presents all entries chronologically, with the German text alongside the English and a subject index for reference. "It was Wittgenstein's habit to record his thoughts in sequences of more or less closely related 'remarks' which he kept in notebooks throughout his life. The editor of this collection has gone through these notebooks in order to select those 'remarks' which deal with Wittgenstein's views abou the less technical issues in his philosophy. (...) So here we have Wittgenstein's thoughts about religion, music, architecture, the nature of philosophy, the spirit of our times, genius, being Jewish, and so on. The work is a masterpiece by a mastermind."—Leonard Linsky. (shrink)

Discusses contemporary notions of the self, and examines their origins, development, and effects.

At a time when politics and virtue seem less compatible than oil and water, _Democracy and Moral Development_ shows how to bring the two together. Philosopher David Norton applies classical concepts of virtue to the premises of modern democracy. The centerpiece of the book is a model of organizational management applicable to the state, business, the professions, and voluntary communities.

At a time when politics and virtue seem less compatible than oil and water, _Democracy and Moral Development_ shows how to bring the two together. Philosopher David Norton applies classical concepts of virtue to the premises of modern democracy. The centerpiece of the book is a model of organizational management applicable to the state, business, the professions, and voluntary communities.

Abstract The Suttas indicate physical conditions for success in meditation, and also acceptance of a not?Self life?principle (primarily viññana) which is (usually) dependent on the mortal physical body. In the Abhidhamma and commentaries, the physical acts on the mental through the senses and through the ?basis? for mind?organ and mind?consciousness, which came to be seen as the ?heart?basis?. Mind acts on the body through two ?intimations?: fleeting modulations in the primary physical elements. Various forms of r?pa are also said to (...) originate dependent on citta and other types of r?pa. Meditation makes possible the development of a ?mind?made body? and control over physical elements through psychic powers. The formless rebirths and the state of cessation are anomalous states of mind?without?body, or body?without?mind, with the latter presenting the problem of how mental phenomena can arise after being completely absent. Does this twin?category process pluralism avoid the problems of substance?dualism? (shrink)

This book is a major contribution to the current theory of liberalism by an eminent political theorist. It challenges the views of such theorists as Rawls, Dworkin, and Ackerman who believe that the essence of liberalism is that it should remain neutral concerning different ways of life and individual conceptions of what is good or valuable. Professor Galston argues that the modern liberal state is committed to a distinctive conception of the human good, and to that end has developed characteristic (...) institutions and practices - representative governments, diverse societies, market economies, and zones of private action - in the pursuit of specific public purposes that give unity to the liberal state. These purposes guide liberal public policy, shape liberal justice, require the practice of liberal virtues, and rest on a liberal public culture. Consequently the diversity characteristic of liberal societies is limited by their institutional, personal, and cultural preconditions. (shrink)

This book is a major contribution to the current theory of liberalism by an eminent political theorist. It challenges the views of such theorists as Rawls, Dworkin, and Ackerman who believe that the essence of liberalism is that it should remain neutral concerning different ways of life and individual conceptions of what is good or valuable. Professor Galston argues that the modern liberal state is committed to a distinctive conception of the human good, and to that end has developed characteristic (...) institutions and practices - representative governments, diverse societies, market economies, and zones of private action - in the pursuit of specific public purposes that give unity to the liberal state. These purposes guide liberal public policy, shape liberal justice, require the practice of liberal virtues, and rest on a liberal public culture. Consequently the diversity characteristic of liberal societies is limited by their institutional, personal, and cultural preconditions. (shrink)

In this book the author considers data from both early and later schools of Buddhism in an attempt to provide an overall characterization of the structure of Buddhist ethics. The importance of ethics in the Buddha's teachings is widely acknowledged, but the pursuit of ethical ideals has up to now been widely held to be secondary to the attainment of knowledge. Drawing on the Aristotelian tradition of ethics the author argues against this intellectualization of Buddhism and in favour of a (...) new understanding of the tradition in terms of which ethics plays an absolutely central role. In the course of this reassessment many basic concepts such as karma, nirvana, and the Eightfold Path, are reviewed and presented in a fresh light. The book will be of interest to readers with a background in either Buddhist studies or comparative religious ethics. (shrink)

"Throughout the centuries, moral philosophers, both Eastern and Western, considered a permanent and eternal law a necessary requirement for the formulation of a moral principle. If such a law was not empirically given, it had to be determined through reason. In contrast, early Buddhism presented a radical theory of impermanence. Interpreters of early Buddhism have been unable to abandon the presupposition of permanence, however, and hence have persisted in viewing nirvana or freedom as a permanent and eternal state to be (...) contrasted with the impermanent world of sensory experience and bondage. Ethics in Early Buddhism is David J. Kalupahana's balanced and brilliantly concise attempt to place the early Buddhist descriptions of the world of experience, the state of freedom, and the moral principle leading to such freedom within the framework of impermanence."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved. (shrink)

A comparative philosophical consideration of the extremes of humanism, or "Titanism," this book critiques trends in Eastern and Western philosophy and examines solutions to them.