Contributors; Preface; Introduction; Part I. Instruments in Experiments: 1. Scientific instruments: models of brass and aids to discovery; 2. Glass works: Newton’s prisms and the uses of experiment; 3. A viol of water or a wedge of glass; Part II. Experiment and Argument: 4. Galileo’s experimental discourse; 5. Fresnel, Poisson and the white spot: the role of successful predictions in the acceptance of scientific theories; 6. The rhetoric of experiment; Part III. Representing and Realising: 7. ’Magnetic curves’ and the magnetic (...) field: experimentation and representation in the history of a theory; 8. Artificial clouds, real particles; 9. Living in the material world; 10. Justification and experimentation; Part IV. The Constituency of Experiment: 11. Extraordinary experiment: electricity and the creation of life in Victorian England; 12. Why did Britain join CERN?; Part V. Hallmarks of Experiment: 13. From Kwajalein to Armageddon? Testing and the social construction of missile accuracy; 14. The epistemology of experiment; Select bibliography; Name index; Subject index. (shrink)

Presumably, great men, including John Dewey, have great flaws. For decades, Dewey scholars assumed that the Hegelian cast of his early philosophy proved, prima facie, that it was merely derivative and hopelessly metaphysical in the worst possible sense of that term, as though nothing original or practically applicable to real life could possibly come from studying Hegel. I believe it is fair to say that, among Dewey scholars, the term “Hegelian” became an ossified pejorative that required little, if any, (...) explanation. “Hegelian,” and related terms such as “idealism” and “the dialectic,” were exempt from further inquiry. In recent years a growing number of scholars have taken closer looks at Dewey’s early writings.. (shrink)

In theory, at least, we might achieve a certain sort of invulnerability right at the end of life. Suppose that under favorable circumstances we can live a certain number of years, say 125, but no longer, and also that we can make life as a whole better and better over time. Under these assumptions we might hope to disarm death by spending 125 years making life as good as it can be. If we were lucky enough (...) to accomplish that, afterwards we would be immune to mortal harm. Especially for those who are closer to the beginning of life than to the end, however, this strategy leaves much to be desired. It is like devouring an entire banquet so as to eliminate the danger of someone stealing it from us. Like a feast, a good life is safely ours after it is over, but then safety comes too late to be of any use to us. To be of practical value, we need protection from mortal harm much earlier in life. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"To make a difference...":Narrative Desire in Global MedicineByron J. Good and Mary-Jo DelVecchio GoodIf, as Arthur Frank (2002) writes, "moral life, for better and worse, takes place in storytelling," this collection of narratives written by physicians working in field settings in global medicine gives us a glimpse of some aspects of moral experience, practice, and dilemmas in settings of poverty and low health care resources. These essays (...) are written from the midst of practice, in diverse settings in Africa, South Asia, Latin America, the Caribbean, and the United States. The majority of the writers are practitioners of contemporary 'global medicine'—physicians from North America or Europe who spend part of their lives flying into settings of poverty or special need to practice medicine and work with on-going collaborative clinical and public health systems—while a smaller number are working in the societies in which they were born. Although a few work for classic humanitarian organizations or have developed their own local NGO's, the great majority are engaged in the 'hybrid life' described by Robert Riviello and noted by Renée Fox, moving between academic medical centers and distant health care systems that are supported by local governments, major international organizations and funding agencies, and international NGO's like Partners in Health. These diverse forms of practice have become a common model for contemporary clinicians engaged in what has emerged as a new discipline of global health or global medicine, and these narratives give us a glimpse of some of the enduring, as well as newly emerging, forms of moral practice and ethical dilemmas characteristic of today's global medicine.Many of these stories are filled with the tension and pathos that makes clinical narratives powerful to read. Physicians are forced to make unfathomable decisions about whether to resuscitate and keep a baby alive, using all means available, or to let the infant die, whether to carry out a procedure that will save an infant in birth but would put the mother at risk, about how to deal with a cancer found in a very advanced state. However, virtually all of the stories transcend these classical stories of the decisions physicians are forced to make by being placed in settings of great scarcity of resources, which stand in particular contrast to the academic medical settings in North America or Europe where many of these global medicine specialists have trained and many continue to practice. The unspeakable inequality of resources emerges throughout these narratives as a kind of master theme, as the underlying moral, as opposed to plot, which gives meaning and sense to the stories. For those who practice medicine in such settings, global inequalities and scarcity of medical resources are deeply felt. They produce the rage that Jeffrey Deal describes. ("I learned to despise American churches during that time, a time when my world encompassed a dying newborn in Sudan, as well as the air conditioned padded seats [End Page 121] of our affluent suburban church.") They produce the distinctive experiences of helplessness and pain felt by clinicians who cannot separate how they would be able to treat such a patient at home from how they have to practice in these settings. For those clinicians working in their own societies, scarcity of resources often produces deep anger at the corrupt governments that fail to support basic human services for the great majority of their population. ("We were temporary actors performing in the cynical play of scarcity on permanent display in Port-au-Prince," writes Haitian physician Paul Pierre about his experience prior to joining Partners in Health.)But for those who regularly travel back and forth across the divide between rich and poor, whether across national boundaries or within their own society, the challenge to live a moral life is unendingly complicated. While becoming a part of a struggle for global justice with colleagues and advocates from both sides of the divide, few of the narrators can avoid personal feelings of ambivalence and guilt at being able to easily move from one side of that divide to the other back home. Many fantasize about giving up their lives in the north to devote themselves... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Don Quijote and the Law of LiteratureCarl Good (bio)The part is one of these beings, the whole minus this part the other. But the whole minus a part is not the whole and as long as this relationship persists, there is no whole, only two unequal parts.—Rousseau, Social Contract, cited by Paul de Man in Allegories of ReadingBut it is not just that, because it is also a (...) performative.... There is first a performative, the act of positing..., which then moves to a system of tropes; a kind of anamorphosis of tropes takes place, in which all the tropological systems are engendered, as a result of this original act of positing.... It is circulation which is out of hand,... the sheer circulation or play of the signifier, and which is, as you know, the root of error, madness, stupidity and all other evil.—Paul de Man, “The Concept of Irony”Amid a confusion of narrative inversions, misleading appearances, and unresolvable disputes, at least two things are consistent in Don Quijote de la Mancha: first, the knight’s singular fidelity to what I will refer to as a law of literature, which persists like a phantasm of continuity throughout the larger narrative; and, second, the many interruptions of this narrative by the stories, or episodes, recounted by the characters who cross don Quijote’s path (including the knight himself), in the form of speeches, testimonies, plays, jokes, poems, and so on. In at least one strict sense, these other stories have nothing to do with that path other than their interruptions of it and by it. Such a claim has its own strategic value and does not entirely contradict the reasonings of a long history of critics of the Quijote who have tended to argue from a variety of different standpoints for some kind of ideological cohesion that would bind the smaller episodes to the larger story that they interpolate. But at a certain ground zero of interpretation—albeit a paradoxical ground that prohibits a scholarly shelter to be built on it—no argument would be sufficient to establish such a coherence among the work’s separate narrative parts, since such an argument would live in the brief, oneiric intensity of the critic’s testimony and that testimony’s potential effects rather than in the composition of the work itself somewhere beyond its apprehension by reading. Nonetheless, out of the dismembered ensemble of the Quijote what does perhaps effect its own strange kind of life is the very play of ironic interruptions and frictions between the dismembered parts, the profusion of which seems to impose itself as the work’s own aggressive insistence on itself as something which makes sense possible by constantly provoking and unsettling sense. That is where we could begin to speak of don Quijote himself, not only as the phantasmatic agent of this unsettling but also as the mad promise of justice that could be said to motivate it.The play of interruptions in don Quijote’s own story begins to outline the shifting contours and living contradictions of this novel as a “text” in the sense in which Derrida [End Page 44] and others have used the term: that which “names or relates in its way... [a] conflict without encounter between law and singularity” [“Before the Law” 187]. Although the story of this “encounter” has been often recounted, it bears another citation here, at least because it seems to be forgotten more often than it is told. Even when it is told, the story is often muted in homage to the name of Derrida by writers who tacitly assume that Derrida’s is the only possible version of this “conflict without encounter.” That version would be better described as merely one particular ethical shaping or forcing—a powerful one—of a story that has been told, and remains untold, in uncountable ways. Nonetheless, such a democratic assessment of Derrida does not quite justify a dismissal of his version as merely one among others, since, for one thing, it would be unable to account for the astonishing hold that different versions of Derridean “deconstruction” continue to have on the imagination of North American... (shrink)

The work of the French Lithuanian Jewish philosopher, Emmanuel Levinas, describes a perceptive rethinking of the possibility of concrete acts of goodness in the world, a rethinking never more necessary than now, in the wake of the cruel realities of the twentieth century—ten million dead in the First World War, forty million dead in the Second World War, Hiroshima, Nagasaki, the Soviet gulags, the grand slaughter of Mao’s “Great Leap Forward,” the pointless and gory Vietnam War, the Cambodian self-genocide and (...) many an attempted extermination from the face of the earth of entire nations of indigenous peoples. The list of horrors goes on and on—daily holocausts that do not distinguish between the civilian and the soldier, the guilty and the innocent, those deserving of life and those less deserving. (shrink)

This innovative volume is an extended intellectual conversation about the ways personal lives are being undone and remade today. Examining the ethnography of the modern subject, this preeminent group of scholars probes the continuity and diversity of modes of personhood across a range of Western and non-Western societies. Contributors consider what happens to individual subjectivity when stable or imagined environments such as nations and communities are transformed or displaced by free trade economics, terrorism, and war; how new information and medical (...) technologies reshape the relation one has to oneself; and which forms of subjectivity and life possibilities are produced against a world in pieces. The transdisciplinary conversation includes anthropologists, historians of science, psychologists, a literary critic, a philosopher, physicians, and an economist. The authors touch on how we think and write about contingency, human agency, and ethics today. (shrink)

For many years, researchers and practitioners have sought out meaningful indicators of sales performance. Yet, as the concept of performance has broadened, the understanding of what makes up a successful seller, has become far more complicated. The complexity of buyer–seller relationships has changed therefore as the definition of sales performance has expanded, cultivating a growing interest in ethical/unethical actions since they could potentially have impacts on sales performance. Given this environment, the purpose of this study is to explore the impact (...) of moral judgment on sales performance and sellers engaging in a customer-oriented selling approach. Specifically, by utilizing a sample of 345 business-to-business salespeople, this study examines the relationships between moral judgment, customer-oriented selling, and outcome and behavior based performance. Results, managerial implications, and opportunities for future research are provided. (shrink)

Paediatric research in low-income countries is essential to tackle high childhood mortality. As with all research, consent is an essential part of ethical practice for paediatric studies. Ethics guidelines recommend that parents or another proxy provide legal consent for children to participate, but that children should be involved in the decision through providing assent. However, there remain uncertainties about how to judge when children are ready to give assent and about appropriate assent processes. Malawi does not yet have detailed guidelines (...) on assent. Understanding perspectives among children and their parents can assist in developing contextually-appropriate assent guidance. Qualitative research was conducted with children and parents in three settings in Southern Malawi, to take account of any variations between socioeconomic and cultural contexts. In each setting, interviews were conducted with parents and their children who had participated in paediatric research to understand their experiences of assent and views on appropriate assent practice. Focus groups were also conducted with children and parents, to understand broader social perspectives. We found widespread support for involving children in decisions on research participation. Participants identified a range of factors that affect children’s capacity to give assent, including intellectual capacity, emotional development, life experience and cultural norms. Age was often mentioned as a consideration, but deemed an unreliable sole indicator of capacity to assent. In relation to appropriate assent processes, participants emphasised considerations such as supporting effective understanding and minimizing harms. Views on how to achieve these aims varied; for example, there were different ideas about the appropriate order in which to approach children and parents, and about whose decision to respect in the event of disagreement. Parents and children agreed about the value of involving children in decisions on research, and about the need to promote children’s decision-making capacity while respecting parents’ interests in children’s welfare. Developing practical guidance that meets these principles is challenging, particularly given the need for flexible approaches that suit different study types, children’s capacities and family environments. Further discussion within the Malawi research and ethics community will help develop contextually-appropriate guidelines. (shrink)

The Metaphysical Club, a gathering of intellectuals in the 1870s associated with Harvard, is widely recognized as the crucible where pragmatism, America's distinctively original philosophy, was refined and proclaimed. Louis Menand's bestseller about the group was a dramatic publishing success. However, only three actual members - Oliver Wendell Holmes Jr., Charles S. Peirce, and William James - appear in this book, alongside other thinkers such as John Dewey who were never in the Club. The Real Metaphysical Club tells the full (...) story of how this influential group shifted the course of philosophy in America. In addition to pioneering pragmatism, the group explored radical empiricism and idealism, and formulated personalism and process philosophy, equally important developments. This volume contains thirty-seven important writings dating from 1870 to 1885 by the real members of the Metaphysical Club. The first section centers on pragmatism and science; the second part collects writings of the lawyers; and the third part covers idealist and personalist philosophers. Many of these writings have never been reprinted before, and nothing like this impressive collection has ever been attempted. A general introduction provides a narrative history, and the editors' three introductions to the volume's sections vividly bring to life the intense meetings, sustained debates, and pioneering thought from the Metaphysical Club. (shrink)

The Good Life and the Greater Good in a Global Context brings together scholars working in the fields of the humanities and social sciences who critically examine the notion of the "good life," understood in all of its dimensions--material, psychological, moral, emotional, and spiritual--and in relation to the greater good. In so doing, the authors provide interdisciplinary insights into what the good life means today and how a viable vision of it can (...) be achieved to benefit not just individuals but our interdependent world as well. (shrink)

Notre Dame Philosophy professors Meghan Sullivan and Paul Blaschko have gone deep with that work in their wildly popular and influential undergraduate course GOD AND THE GOOD LIFE, in which they wrestle with the big questions about how to live and what makes life meaningful. Now they invite us into the classroom to tackle such issues as what justifies your beliefs, whether you should practice a religion, and what sacrifices you should make for others--as well as to (...) investigate what Aristotle, Plato, Descartes, Kant, and Murdoch have to say about how to live well. Sullivan and Blaschko teach us how to reason through real-world case studies by doing the timeless work of philosophy like escaping our own caves, learning to doubt everything, asking strong questions, grasping our own purpose, and wrestling with the problem of evil and the existence of God. For at least the past 2500 years philosophers have taught that goal-seeking is an essential part of what it is to be human--and crucially that we could find our own good life by asking better questions. Their virtue ethics approach resonates profoundly in our own moment. Philosophers know that our "good life plan" is one that we as individuals need to be constantly and actively writing. In that work, we can achieve some meaningful control even if the world keeps throwing surprises our way. THE GOOD LIFE is a winning guide to tackling the big questions of being human with the wisdom of the ages. (shrink)

The book offers a historical-systematic overview of the most important concepts of ethics, each of which is presented using three to four exemplary main representatives. Central quotations allow textual access to the respective position, which is explained compactly and clearly. With the title “The Good Life” the author points to the anthropological basis of all ethics. The book is interdisciplinary in nature, incorporating philosophical approaches as well as those from the fields of theology, biology, psychology, sociology, and politics. (...) For the 2nd edition, the book will be expanded to include the chapter “Education - Pedagogical Ethics” and a chapter on universal human rights. (shrink)

Starting from an examination of foundational issues, the book covers a range of topics, including animals, agency, enjoyment, the good life, contemplation, ...

In public philosophy, the question is how best to engage people with the fascinating yet complex mix of science and philosophy that underpins discussions of the good life. Reasoning about the good life implies adopting – consciously or not – a philosophy of life. For instance, the authors briefly compare three paths to the good life: Christianity (a religion), Stoicism (a philosophy), and Buddhism (which has both religious and philosophical strands). They discuss some (...) of the issues that come up when they engage in public philosophy about the good life by way of an in‐depth look at a particular example. Lastly, the authors explore a number of approaches to philosophical public discourse on these themes, based on their experiences as a public philosopher as well as on the published literature. (shrink)

This chapter contains sections titled: Human Needs Animal Desires The Good Life.

Introduction -- What is ethics? -- Ethics and religion -- The history of ethics -- Ethical questions -- What is the good life? -- Why be good : the problem of justification -- Why be rational : the place of reason in ethics -- Which is right : ethical dilemmas -- Ethical concepts -- Universality -- Prudence and morals -- Happiness and the good -- Egoism and altruism -- Virtue and the virtues -- Facts and values (...) -- Justice and equality -- Rights and duties -- Ethical theories and approaches -- Teleology -- Utilitarianism -- Kant and deontology -- Social contract theory -- Ethical relativism -- Pluralism and history -- Feminist ethics -- Prologue : ethics and religion -- The Hebrew Bible -- The Ten commandments -- The New Testament -- The Qur'an -- Ancient Asia -- India : Hinduism and Buddhism -- Buddhism -- China : Confucianism and Taoism -- China : Taoism -- Plato -- Aristotle -- Epicurus -- Augustine -- Thomas Hobbes -- David Hume -- Immanuel Kant -- Mary Wollstonecraft -- John Stuart Mill -- Friedrich Nietzsche -- John Rawls. (shrink)

_The Good Life of Teaching_ extends the recent revival of virtue ethics to professional ethics and the philosophy of teaching. It connects long-standing philosophical questions about work and human growth to questions about teacher motivation, identity, and development. Makes a significant contribution to the philosophy of teaching and also offers new insights into virtue theory and professional ethics Offers fresh and detailed readings of major figures in ethics, including Alasdair MacIntyre, Charles Taylor, and Bernard Williams and the practical (...) philosophies of Hannah Arendt, John Dewey and Hans-Georg Gadamer Provides illustrations to assist the reader in visualizing major points, and integrates sources such as film, literature, and teaching memoirs to exemplify arguments in an engaging and accessible way Presents a compelling vision of teaching as a reflective practice showing how this requires us to prepare teachers differently. (shrink)

A collection of essays by fifteen philosophers presenting a thoughtful, introductory guide to choosing a philosophy for living an examined and meaningful life.

How should I live? How can I be happy? What is happiness, really? These are perennial questions, which in recent times have become the subject of diverse kinds of academic research. Ancient philosophers placed happiness at the centre of their thought, and we can trace the topic through nearly a millennium. While the centrality of the notion of happiness in ancient ethics is well known, this book is unique in that it focuses directly on this notion, as it appears in (...) the ancient texts. Fourteen papers by an international team of scholars map the various approaches and conceptions found from the Presocratics through Plato, Aristotle, and Hellenistic philosophy, to the Neoplatonists and Augustine in late antiquity. They address questions raised by ancient thinkers that are still of deep concern today. (shrink)

"Using the criteria of the common good, Fr. Riordan seizes the bull by the horns and confronts the controversial issues hounding the newly-installed Duterte administration. Fr. Riordan's theological and philosophical explorations provide a guide in helping us evaluate the three-pronged program of the Duterte administration in eradicating the drug problem, criminality, and corruption in the country." -- Back cover.

The students and colleagues of Roderick Chisholm admired and respected Chisholm. Many were filled not only with admiration, but with affection and gratitude for Chisholm throughout the time we knew him. Even now that he is dead, we continue to wish him well. Under the circumstances, many of us probably think that that wish amounts to no more than this: we hope that things went well for him when he lived; we hope that he had a good life.

공화주의는 민주주의 사회의 공공 철학의 주류를 이루어온 자유주의의 한계를 극복하기 위한 가장 유망한 대안으로 간주되어왔으나, 아테네적 전통과 신로마적 전통으로 분열되고 각각 심각한 비판에 직면하게 됨으로써 관련 논의가 앞으로 나아가지 못하고 있는 것으로 보인다. 본 논문은 이러한 상황을 극복하기 위해서는 좋은 삶의 영위를 위한 상호주관적 조건들의 총체라는 개념을 통해 공화주의를 규범적으로 정초할 필요가 있다고 보고, 샌델의 시민 공화주의를 중심으로 공화주의의 아테네적 전통을 이 개념에 기초하여 재정식화한다. 샌델의 시민 공화주의는 그의 아리스토텔레스적 정의관에 따라 좋은 삶의 구체적인 내용에 대한 합의를 지향한다는 점에서 좋은 (...) 삶의 영위를 위한 형식적 조건들에 대한 논의를 중심으로 하는 위의 기획과 분명한 대조를 이룬다. 본 논문은 좋은 삶의 내용이 아니라 형식에 대한 합의에 중점을 두는 공화주의 공공 철학이 보다 유망하다는 점을 밝히고, 이러한 노선을 따를 때 비로소 공화주의의 시민적 덕성 및 정치 참여에 대한 강조가 현대 사회의 다원주의와 양립가능한 방식으로 이해될 수 있음을 보이고자 한다. (shrink)

In September 2017 Alexander Nehamas kindly accepted our invitation to have a meeting in Athens in order to discuss several issues of philosophical interest; with his latest publication On Friendship as a starting point we soon moved over to a multitude of topics Nehamas has so far dealt with. The whole conversation spirals around the probably most challenging and demanding issue as far as practical philosophy is concerned – yet one every moral agent needs to provide an adequate answer to (...) during his lifetime: Values. Do they exclusively belong to the domain of morality? Nehamas claims that “although moral values […] are important […], they are not the only values that determine whether a life is or is not worthwhile”. This view inevitably shifts the focus from individual values - even fundamental ones such as friendship, art and truth- to the real issue: What is a good life, after all? (shrink)

Science and philosophy study well-being with different but complementary methods. Marry these methods and a new picture emerges: To have well-being is to be "stuck" in a positive cycle of emotions, attitudes, traits and success. This book unites the scientific and philosophical worldviews into a powerful new theory of well-being.

What makes your life go well for you? In this paper, we give an account of welfare. Our core idea is simple. There are impersonally good and bad things out there: things that are good or bad period, not (or not only) good or bad for someone. The life that is good for you is the life in contact with the good. We’ll understand the relevant notion of ‘contact’ here in terms of (...) manifestation: you’re in contact with a value either when it is manifest in parts of your life or parts of your life are manifest in it. So, the more the good is manifest in your life, or your life manifest in the good, the better for you. The more the bad is manifest in your life, or your life manifest in the bad, the worse for you. We’ll argue that this account is extensionally adequate: it explains the welfare value of achievements, friendships, knowledge, pleasures and virtues. Moreover, it has a number of explanatory virtues: it’s unified, elegant and explanatorily powerful. So, we’ll suggest, it’s an excellent account of welfare, and in many ways superior to its main competitors. (shrink)

What makes a life go well for the one who lives it? Hedonists hold that pleasure enhances the value of a life; pain diminishes it. Hedonism has been subjected to a number of objections. Some are (a) based on the claim that hedonism is a form of “mental statism”. Others are (b) based on the claim that some pleasures are base or degrading. Yet others are (c) based on the claim that when a bad person enjoys a pleasure, (...) his receipt of that pleasure seem not to make the world better.It is important to keep in mind that hedonism is a theory about the value of a person's life for the person who lives it, and not for the world or for others. It is also important to distinguish between sensory hedonism and attitudinal hedonism.“Desert Adjusted Intrinsic Attitudinal Hedonism” appears to be immune to objections (a) and (b). A variant appears to be immune to all of them. Perhaps it is the answer to the question about the value of a life. (shrink)

Amid the unrest, dislocation, and uncertainty of seventeenth-century Europe, readers seeking consolation and assurance turned to philosophical and scientific books that offered ways of conquering fears and training the mind—guidance for living a good life. _The Good Life in the Scientific Revolution_ presents a triptych showing how three key early modern scientists, René Descartes, Blaise Pascal, and Gottfried Leibniz, envisioned their new work as useful for cultivating virtue and for pursuing a good life. Their (...) scientific and philosophical innovations stemmed in part from their understanding of mathematics and science as cognitive and spiritual exercises that could create a truer mental and spiritual nobility. In portraying the rich contexts surrounding Descartes’ geometry, Pascal’s arithmetical triangle, and Leibniz’s calculus, Matthew L. Jones argues that this drive for moral therapeutics guided important developments of early modern philosophy and the Scientific Revolution. (shrink)

Fred Feldman's fascinating new book sets out to defend hedonism as a theory about the Good Life. He tries to show that, when carefully and charitably interpreted, certain forms of hedonism yield plausible evaluations of human lives. Feldman begins by explaining the question about the Good Life. As he understands it, the question is not about the morally good life or about the beneficial life. Rather, the question concerns the general features of the (...) life that is good in itself for the one who lives it. Hedonism says (roughly) that the Good Life is the pleasant life. After showing that received formulations of hedonism are often confused or incoherent, Feldman presents a simple, clear, coherent form of sensory hedonism that provides a starting point for discussion. He then presents a catalogue of classic objections to hedonism, coming from sources as diverse as Plato, Aristotle, Brentano, Ross, Moore, Rawls, Kagan, Nozick, Brandt, and others. One of Feldman's central themes is that there is an important distinction between the forms of hedonism that emphasize sensory pleasure and those that emphasize attitudinal pleasure. Feldman formulates several kinds of hedonism based on the idea that attitudinal pleasure is the Good. He claims that attitudinal forms of hedonism - which have often been ignored in the literature -- are worthy of more careful attention. Another main theme of the book is the plasticity of hedonism. Hedonism comes in many forms. Attitudinal hedonism is especially receptive to variations and modifications. Feldman illustrates this plasticity by formulating several variants of attitudinal hedonism and showing how they evade some of the objections. He also shows how it is possible to develop forms of hedonism that are equivalent to the allegedly anti-hedonistic theory of G. E. Moore and the Aristotelian theory according to which the Good Life is the life of virtue, or flourishing. He also formulates hedonisms relevantly like the ones defended by Aristippus and Mill. Feldman argues that a carefully developed form of attitudinal hedonism is not refuted by objections concerning 'the shape of a life'. He also defends the claim that all of the alleged forms of hedonism discussed in the book genuinely deserve to be called 'hedonism'. Finally, after dealing with the last of the objections, he gives a sketch of his hedonistic vision of the Good Life. (shrink)

A collection of essays by fifteen philosophers presenting a thoughtful, introductory guide to choosing a philosophy for living an examined and meaningful life.

Modern technology has changed the way we live, work, play, communicate, fight, love, and die. Yet few works have systematically explored these changes in light of their implications for individual and social welfare. How can we conceptualize and evaluate the influence of technology on human well-being? Bringing together scholars from a cross-section of disciplines, this volume combines an empirical investigation of technology and its social, psychological, and political effects, and a philosophical analysis and evaluation of the implications of such effects.

Current research in Intercultural Information Ethics is preoccupied, almost exclusively, by moral and political issues concerning the right and the just These issues are undeniably important, and with the continuing development and diffusion of ICTs, we can only be sure more moral and political problems of similar kinds are going to emerge in the future. Yet, as important as those problems are, I want to argue that researchers' preoccupation with the right and the just are undesirable. I shall argue that (...) IIE has thus far overlooked the issues pertaining to the good life . IIE, I claim, should also take into account these issues. Hence, I want to propose a new agenda for IIE, i.e. the good life, in the current paper. (shrink)

A Good Life in the Market develops a framework for thinking about business ethics, examining the nature and potential of markets before crisply exploring a set of important issues—from immigration to intellectual property to boycotts to workplace governance. Provocative, engaging, and conversational, Gary Chartier offers tools and perspectives that will help you flourish in the world of business.

What is the good life? This question captured the attention of ancient philosophers and it remains with us today, because it compels us to consider what it is to be human. To inquire about the good life is to ask, not about the proper conduct in one specific situation, but about the proper course of an entire life. It is to ask what we ought to make of ourselves as moral beings, what standards we ought (...) to follow, and what goals we ought to aspire to. But does it make sense to talk about the good life or the human good, or are there many human goods and many ways of living a good life? If there are many goods, then ow are they related, and how are we to determine whether one good outweighs another? Does living one's own life well leave room for concern for the well-being of others? Are there other non-moral concerns that may sometimes take precedence over living a good life? These are a few of the questions that will be addressed by the essays in this issue. (shrink)

The Good Life, The Examined Life, and the Embodied Life The good life and the examined life have long been advocated as key philosophical goals, and they have often been closely linked together. My paper critically examines this linkage by considering arguments both for and against the value of self-examination for achieving the good life. Because somatic self-examination has been viewed as especially problematic for the philosophical project of achieving the (...) class='Hi'>good life, this form of self-examination will be given special attention in the paper, and its discussion will be situated within the larger issue of the extent to which the embodied life is central to the good life. (shrink)