Search results for 'Happiness Judaism' (try it on Scholar)

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  1.  4
    Daniel H. Frank (2004). Happiness in Premodern Judaism: Virtue, Knowledge, and Well-Being (Review). Journal of the History of Philosophy 42 (3):338-339.
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  2. Shalom Arush (2007). Sefer Be-Gan Ha-Osher: Madrikh Maʻaśi la-ʻashir Ha-Amiti. Mosdot "Ḥuṭ Shel Ḥesed".
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  3. Shalom Arush (2010). The Garden of Riches: A Practical Guide to Financial Success. Chut Shel Chessed.
     
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  4. T. Cogan (1813). The Collected Works of Thomas Cogan. Thoemmes Continuum.
    Treatise on the passions and the affections of the mind -- Ethical questions; or Specualtions on the principal subjects of controversy in moral philosophy.
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  5. Yoʼ Eliyahu & av (2007). ʻetsot le-Osher Ṿe-ʻosher: Kulo Mevusas ʻal Toratenu Ha-Ḳedoshah .. Ḥ. Mo. L.].
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  6. Yoʼav Eliyahu (2007). ʻetsot le-Osher Ṿe-ʻosher: Kulo Mevusas ʻal Toratenu Ha-Ḳedoshah .. Ḥ. Mo. L.].
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  7. R. L. Kremnizer (1994). The Ladder Up: Secret Steps to Jewish Happiness. Sichos in English.
     
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  8. Zelig Pliskin (2007). Conversations with Yourself: A Practical Guide to Greater Happiness, Self-Development and Self-Empowerment. Mesorah Publications.
     
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  9.  25
    Adriaan T. Peperzak (1996). Judaism and Philosophy in Levinas. International Journal for Philosophy of Religion 40 (3):125 - 145.
    The fundamental message of Jewish thought in Levinas' version can be summarized by the following quote: It ties the meaning of all experiences to the ethical relation among humans; it appears to the personal responsibility of man, who, thereby, knows himself irreplaceable to realize a human society in which humans treat one another as humans. This realization of the just society is ipso facto an elevation of man to the society with God. This society is human happiness itself and (...)
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  10. L. W. Sumner (1996). Welfare, Happiness, and Ethics. Oxford University Press.
    Moral philosophers agree that welfare matters. But they disagree about what it is, or how much it matters. In this vital new work, Wayne Sumner presents an original theory of welfare, investigating its nature and discussing its importance. He considers and rejects all notable theories of welfare, both objective and subjective, including hedonism and theories founded on desire or preference. His own theory connects welfare closely with happiness or life satisfaction. Reacting against the value pluralism that currently dominates moral (...)
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  11. Edoardo Zamuner (2008). “Face Value. Perception and Knowledge Others’ Happiness”. In Lisa Bortolotti (ed.), The Philosophy of Happiness. Palgrave
    Happiness, like other basic emotions, has visual properties that create the conditions for happiness to be perceived in others. This is to say that happiness is perceivable. Its visual properties are to be identified with those facial expressions that are characteristic of happiness. Yet saying that something is perceivable does not suffice for us to conclude that it is perceived. We therefore need to show that happiness is perceived. Empirical evidence suggests that the visual system (...)
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  12. Julia Annas (1993). The Morality of Happiness. Oxford University Press.
    Ancient ethical theories, based on the notions of virtue and happiness, have struck many as an attractive alternative to modern theories. But we cannot find out whether this is true until we understand ancient ethics--and to do this we need to examine the basic structure of ancient ethical theory, not just the details of one or two theories. In this book, Annas brings together the results of a wide-ranging study of ancient ethical philosophy and presents it in a way (...)
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  13. Richard Oxenberg, On the Complementarity of Judaism and Christianity.
    I write as a Jew who has come to see the Jewish and Christian religious movements as complementary, at least as each may be ideally envisioned. This complementarity does not entail the ‘supersession’ of Judaism or the negation of Judaism. It does not in any way imply that Jews should abandon Judaism. On the contrary, rightly seen it can lead to a greater affirmation of Judaism and of the teachings at Judaism's heart. In this article (...)
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  14.  66
    Sara Ahmed (2010). The Promise of Happiness. Duke University Press.
    Introduction: why happiness, why now? -- Happy objects -- Feminist killjoys -- Unhappy queers -- Melancholic migrants -- Happy futures -- Conclusion: happiness, ethics, possibility.
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  15. Fred Feldman (2010). What is This Thing Called Happiness? Oxford University Press.
    Some puzzles about happiness -- Pt. I. Some things that happiness isn't. Sensory hedonism about happiness -- Kahneman's "objective happiness" -- Subjective local preferentism about happiness -- Whole life satisfaction concepts of happiness -- Pt. II. What happiness is. What is this thing called happiness? -- Attitudinal hedonism about happiness -- Eudaimonism -- The problem of inauthentic happiness -- Disgusting happiness -- Our authority over our own happiness -- (...)
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  16. Antti Kauppinen (2013). Meaning and Happiness. Philosophical Topics 41 (1):161-185.
    What is the relationship between meaning in life and happiness? In psychological research, subjective meaning and happiness are often contrasted with each other. I argue that while the objective meaningfulness of a life is distinct from happiness, subjective or felt meaning is a key constituent of happiness, which is best understood as a multidimensional affective condition. Measures of felt meaning should consequently be included in empirical studies of the causes and correlates of happiness.
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  17. Daniel M. Haybron (2001). Happiness and Pleasure. Philosophy and Phenomenological Research 62 (3):501-528.
    This paper argues against hedonistic theories of happiness. First, hedonism is too inclusive: many pleasures cannot plausibly be construed as constitutive of happiness. Second, any credible theory must count either attitudes of life satisfaction, affective states such as mood, or both as constituents of happiness; yet neither sort of state reduces to pleasure. Hedonism errs in its attempt to reduce happiness, which is at least partly dispositional, to purely episodic experiential states. The dispositionality of happiness (...)
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  18.  35
    Patrick Brissey (2015). Reflections on Descartes’ Vocation as an Early Theory of Happiness. Journal of Early Modern Studies 4 (2):69-91.
    In this paper, I argue that Descartes developed an early theory of happiness, which he rhetorically claimed to have stemmed from his choice of vocation in 1619. I provide a sketch of his theory in the Discours, noting, however, some problems with the historicity of the text. I then turn to his Olympica and associated writings that date from this period, where he literally asked, “What way in life shall I follow?” I take Descartes’ dreams as allegorical and provide (...)
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  19.  75
    Erik Angner (2013). Is It Possible to Measure Happiness? European Journal for Philosophy of Science 3 (2):221-240.
    A ubiquitous argument against mental-state accounts of well-being is based on the notion that mental states like happiness and satisfaction simply cannot be measured. The purpose of this paper is to articulate and to assess this “argument from measurability.” My main thesis is that the argument fails: on the most charitable interpretation, it relies on the false proposition that measurement requires the existence of an observable ordering satisfying conditions like transitivity. The failure of the argument from measurability, however, does (...)
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  20.  41
    Matt Stichter (2015). Paul Bloomfield, The Virtues of Happiness: A Theory of the Good Life. Reviewed by Matt Stichter. Social Theory and Practice 41 (3):567-574.
    Paul Bloomfield’s latest book, The Virtues of Happiness, is an excellent discussion of what constitutes living the Good Life. It is a self-admittedly ambitious book, as he seeks to show that people who act immorally necessarily fall short of living well. Instead of arguing that immorality is inherently irrational, he puts it in terms of it being inherently harmful in regards to one’s ability to achieve the Good Life. It’s ambitious because he tries to argue this starting from grounds (...)
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  21.  60
    Hon-Lam Li (2011). On Happiness. World Policy Journal:4-5.
    I argue that "quality of life" can be understood in three main ways: as purchasing power, together with social and political goods; as the subjective state of mind: happiness; happiness as related to the meaningfulness of one's profession or cause.
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  22. Daniel M. Haybron (2003). What Do We Want From a Theory of Happiness? Metaphilosophy 34 (3):305-329.
    In this paper I defend a methodology for theorizing about happiness conceived as a type of psychological state. I reject three methods: conceptual or linguistic analysis; scientific naturalism—deferring to our best scientific theories of happiness; and what I call the “pure normative adequacy” approach, according to which the best conception of happiness is the one that best fulfills a particular role in moral theory (e.g., utility). The concept of happiness is foremost a folk notion employed by (...)
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  23. David Forman (2016). Kant’s Moderate Cynicism and the Harmony Between Virtue and Worldly Happiness. Journal of the History of Philosophy 54 (1):75-109.
    For Kant, any authentic moral demands are wholly distinct from the demands of prudence. This has led critics to complain that Kantian moral demands are incompatible with our human nature as happiness-seekers. Kant’s defenders have pointed out, correctly, that Kant can and does assert that it is permissible, at least in principle, to pursue our own happiness. But this response does not eliminate the worry that a life organized around the pursuit of virtue might turn out to be (...)
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  24. Anthony Skelton (2013). Review of Fred Feldman, What is This Thing Called Happiness? [REVIEW] Philosophical Quarterly 63 (251):395-398.
    A critical review of Fred Feldman's What is This Thing Called Happiness? which includes a partial defence of the life satisfaction theory of happiness.
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  25. Karen Armstrong (1993). A History of God: The 4000-Year Quest of Judaism, Christianity, and Islam. Gramercy Books.
    Over 700,000 copies of the original hardcover and paperback editions of this stunningly popular book have been sold. Karen Armstrong's superbly readable exploration of how the three dominant monotheistic religions of the world—Judaism, Christianity, and Islam—have shaped and altered the conception of God is a tour de force. One of Britain's foremost commentators on religious affairs, Armstrong traces the history of how men and women have perceived and experienced God, from the time of Abraham to the present. From classical (...)
     
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  26. Fred Feldman (2008). Whole Life Satisfaction Concepts of Happiness. Theoria 74 (3):219-238.
    The most popular concepts of happiness among psychologists and philosophers nowadays are concepts of happiness according to which happiness is defined as " satisfaction with life as a whole ". Such concepts are " Whole Life Satisfaction " concepts of happiness. I show that there are hundreds of non-equivalent ways in which a WLS conception of happiness can be developed. However, every precise conception either requires actual satisfaction with life as a whole or requires hypothetical (...)
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  27. Finn Janning (2014). The Happiness of Burnout. Journal of Philosophy of Life 4 (1):48-67.
    In the novel A Burnout-Out Case, Graham Greene argues for an intimate relationship between burnout and happiness. The novel claims that a life worth living is a continuous balancing between something painful, e.g. burnout and something desirable, e.g. happiness. In this essay, I try to make a case for the happiness of burnout. By examining the case story of a young artist, who suffered from burnout, I describe how such suffering might open up for a necessary reevaluation (...)
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  28.  4
    Michael Fagenblat (2010). A Covenant of Creatures: Levinas's Philosophy of Judaism. Stanford University Press.
    Rejecting the distinction Levinas asserted between Judaism and philosophy, this book reads his philosophical works, "Totality and Infinity" and "Otherwise than ...
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  29.  22
    Peter Roberts (2013). Happiness, Despair and Education. Studies in Philosophy and Education 32 (5):463-475.
    In today’s world we appear to place a premium on happiness. Happiness is often portrayed, directly or indirectly, as one of the key aims of education. To suggest that education is concerned with promoting unhappiness or even despair would, in many contexts, seem outlandish. This paper challenges these widely held views. Focusing on the work of the great Russian writer, Fyodor Dostoevsky, I argue that despair, the origins of which lie in our reflective consciousness, is a defining feature (...)
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  30.  50
    Edward Skidelsky (2014). What Can We Learn From Happiness Surveys? Journal of Practical Ethics 2 (2):20-32.
    Defenders of happiness surveys often claim that individuals are infallible judges of their own happiness. I argue that this claim is untrue. Happiness, like other emotions, has three features that make it vulnerable to introspective error: it is dispositional, it is intentional, and it is publically manifest. Other defenders of the survey method claim, more modestly, that individuals are in general reliable judges of their own happiness. I argue that this is probably true, but that it (...)
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  31.  4
    Bertrand Russell (2006). The Conquest of Happiness. Routledge.
    The Conquest of Happiness is Bertrand Russell’s recipe for good living. First published in 1930, it pre-dates the current obsession with self-help by decades. Leading the reader step by step through the causes of unhappiness and the personal choices, compromises and sacrifices that lead to the final, affirmative conclusion of ‘The Happy Man’, this is popular philosophy, or even self-help, as it should be written.
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  32.  61
    Jussi Suikkanen (2011). An Improved Whole Life Satisfaction Theory of Happiness. International Journal of Wellbeing 1 (1):149-166.
    According to the popular Whole Life Satisfaction theories of happiness, an agent is happy when she judges that her life fulfils her ideal life-plan. Fred Feldman has recently argued that such views cannot accommodate the happiness of spontaneous or pre-occupied agents who do not consider how well their lives are going. In this paper, I formulate a new Whole Life Satisfaction theory which can deal with this problem. My proposal is inspired by Michael Smith’s advice-model of desirability. According (...)
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  33.  23
    Rem B. Edwards (2014). Judaism, Process Theology, and Formal Axiology: A Preliminary Study. Process Studies 43 (2):87-103.
    This article approaches Judaism through Rabbi Bradley S. Artson’s book, God of Becoming and Relationships: The Dynamic Nature of Process Theology. It explores his understanding of how Jewish theology should and does cohere with central features of both process theology and Robert S. Hartman’s formal axiology. These include the axiological/process concept of God, the intrinsic value and valuation of God and unique human beings, and Jewish extrinsic and systemic values, value combinations, and value rankings.
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  34.  29
    Herbert McCabe (2005). The Good Life: Ethics and the Pursuit of Happiness. Continuum.
    The Dalai Lama once wrote that the object of human existence was to be happy. This sounds extremely glib as happiness in the popular imagination is a feeling and in the words of the song 'the greatest gift that we possess'. On the other hand, von Hugel wrote 'Religion has never made me happy;it's no use shutting your eyes to the fact that the deeper you go, the more alone you will find yourself' This small masterpiece by the late (...)
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  35.  4
    Daniel C. Russell (2012). Happiness for Humans. Oxford University Press.
    In Happiness for Humans , Daniel C. Russell takes a fresh look at happiness from a practical perspective: the perspective of someone trying to solve the wonderful problem of how to give himself a good life. From this perspective, "happiness" is the name of a solution to that problem for practical deliberation. Russell's approach to happiness falls within a tradition that reaches back to ancient Greek and Roman philosophers--a tradition now called "eudaimonism." Beginning with Aristotle's seminal (...)
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  36.  48
    Frans Svensson (2011). Happiness, Well-Being, and Their Relation to Virtue in Descartes' Ethics. Theoria 77 (3):238-260.
    My main thesis in this article is that Descartes' ethics should be understood as involving a distinction between happiness and well-being. The distinction I have in mind is never clearly stated or articulated by Descartes himself, but I argue that we nevertheless have good reason to embrace it as an important component in a charitable reconstruction of his ethical thought. In section I, I present Descartes' account of happiness and of how he thinks happiness can (and cannot) (...)
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  37.  12
    Francesco Tomasoni (2003). Modernity and the Final Aim of History: The Debate Over Judaism From Kant to the Young Hegelians. Kluwer Academic Publishers.
    This book is intended not only for scholars and students in humanities, history (esp. the history of ideas), Jewish studies, philosophy (esp. the history of philosophy), and Christian theology, but also for those concerned with the roots of anti-Semitism and with the need for toleration and intercultural pluralism. Modernity and the Final Aim of History: * Combines the development of German philosophy from the Enlightenment to Idealism, and from Idealism to the revolutionary turning-point of the mid-nineteenth century with the Jewish (...)
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  38.  41
    Shelley M. Park (2005). In Defense of Happiness: Presidential Address to the Florida Philosophical Association. Florida Philosophical Review 4 (1):1-15.
    In this address, I defend happiness as a disposition conducive to, or at least compatible with, a view of the world that is both cognitively and politically valuable, that is, both conducive to truth and ethically appropriate.
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  39. Steven M. Cahn & Christine Vitrano (eds.) (2007). Happiness: Classic and Contemporary Readings in Philosophy. Oxford University Press.
    This book will be the first collection of classic and contemporary readings devoted to the subject of happiness. Part I will include classic readings from Plato to Sartre, thus providing a brief tour of the most important theories of ethics and emphasizing their approaches to happiness. Part II will be devoted to the work of contemporary theorists who have sought to grasp the concept of happiness from a variety of perspectives.
     
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  40.  14
    Michael Fagenblat (2015). ‘The Passion of Israel’: The True Israel According to Levinas, or Judaism ‘as a Category of Being’. Sophia 54 (3):297-320.
    Across four decades of writing, Levinas repeatedly referred to the Holocaust as ‘the Passion of Israel at Auschwitz’. This deliberately Christological interpretation of the Holocaust raises questions about the respective roles of Judaism and Christianity in Levinas’ thought and seems at odds with his well-known view that suffering is ‘useless’. Basing my interpretation on the journals Levinas wrote as a prisoner of war and a radio talk he delivered in September 1945, I argue that his philosophical project is best (...)
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  41.  49
    Mick Power (2013). Well-Being, Quality of Life, and the Naïve Pursuit of Happiness. Topoi 32 (2):145-152.
    The pursuit of happiness is a long-enshrined tradition that has recently become the cornerstone of the American Positive Psychology movement. However, “happiness” is an over-worked and ambiguous word, which, it is argued, should be restricted and only used as the label for a brief emotional state that typically lasts a few seconds or minutes. The corollary proposal for positive psychology is that optimism is a preferable stance over pessimism or realism. Examples are presented both from psychology and economics (...)
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  42. Hermann Cohen (1972). Religion of Reason Out of the Sources of Judaism. Monograph Collection (Matt - Pseudo).
    Hermann Cohen's Religion of Reason, Out of the Sources of Judaism is widely taken to be the greatest work in Jewish philosophy and religious thought since Maimonides' Guide to the Perplexed. It is at once a Jewish book and a philosophical one: Jewish because it takes its material from the literary tradition that extends from the bible to the rabbis to the great medieval philosophers; philosophical because it studies that material in order to construct a worldview that is rational (...)
     
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  43.  17
    Donnapat Jaiwong & Vanchai Ariyabuddhiphongs (2010). Observance of the Buddhist Five Precepts, Subjective Wealth, and Happiness Among Buddhists in Bangkok, Thailand. Archive for the Psychology of Religion 32 (3):327-344.
    This study tests the Buddhist hypothesis that observance of Buddhist Five Precepts leads to subjective wealth, and happiness. Gotama Buddha defined happiness as the result of subjective wealth: having wealth, using wealth, not being in debt, and engaging in a harmless profession. Four hundred residents of Bangkok participated in the study by responding to scales assessing the extent of their observance of the Five Precepts, subjective wealth, and domain satisfactions and life satisfaction. Regression analyses were used to test (...)
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  44.  2
    Raffaele Rodogno (2014). Happiness and Well-Being: Shifting the Focus of the Current Debate. South African Journal of Philosophy 33 (4):433-446.
    The point of departure of this paper is the recently emphasised distinction between psychological theories of happiness, on the one hand, and normative theories of well-being, on the other. With this distinction in mind, I examine three possible kinds of relation that might exist between (psychological) happiness and (normative) well-being; to wit, happiness may be understood as playing a central part in (1) a formal theory of well-being, (2) a substantive theory of well-being or (3) as an (...)
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  45.  3
    Stephanie M. Hare & Nicole A. Vincent (2016). Happiness, Cerebroscopes and Incorrigibility: Prospects for Neuroeudaimonia. Neuroethics 9 (1):69-84.
    Suppose you want to live a happy life. Who should you turn to for advice? We normally think that we know best about our own happiness. But recent work in psychology and neuroscience suggests that we are often mistaken about our own natures, and that sometimes scientists know us better than we know ourselves. Does this mean that to live a happy life we should ask scientists for advice rather than relying on our introspection? In what follows, we highlight (...)
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  46.  68
    Limin Bao (2011). “Justice is Happiness”?—An Analysis of Plato's Strategies in Response to Challenges From the Sophists. Frontiers of Philosophy in China 6 (2):258-272.
    The challenge from the sophists with whom Plato is confronted is: Who can prove that the just man without power is happy whereas the unjust man with power is not? This challenge concerns the basic issue of politics: the relationship between justice and happiness. Will the unjust man gain the exceptional happiness of the strong by abusing his power and by injustice? The gist of Plato’s reply is to speak not of justice but of intrinsic justice, i.e., the (...)
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  47.  9
    Vanchai Ariyabuddhiphongs & Donnapat Jaiwong (2010). Observance of the Buddhist Five Precepts, Subjective Wealth, and Happiness Among Buddhists in Bangkok, Thailand. Archive for the Psychology of Religion 32 (3):327-344.
    This study tests the Buddhist hypothesis that observance of Buddhist Five Precepts leads to subjective wealth, and happiness. Gotama Buddha defined happiness as the result of subjective wealth: having wealth, using wealth, not being in debt, and engaging in a harmless profession. Four hundred residents of Bangkok participated in the study by responding to scales assessing the extent of their observance of the Five Precepts, subjective wealth, and domain satisfactions and life satisfaction. Regression analyses were used to test (...)
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  48.  74
    Shaoming Chen (2010). On Pleasure: A Reflection on Happiness From the Confucian and Daoist Perspectives. [REVIEW] Frontiers of Philosophy in China 5 (2):179-195.
    This paper discusses the structural relationship between ideals on pleasure and pleasure as a human psychological phenomenon in Chinese thought. It describes the psychological phenomenon of pleasure, and compares different approaches by pre-Qin Confucian and Daoist scholars. It also analyzes its development in Song and Ming Confucianism. Finally, in the conclusion, the issue is transferred to a general understanding of happiness, so as to demonstrate the modern value of the classical ideological experience.
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  49. Lisa Bortolotti (ed.) (2009). Philosophy and Happiness. Palgrave MacMillan.
    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 (...)
     
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  50. David Novak (2009). In Defense of Religious Liberty. Intercollegiate Studies Institute.
    In Defense of Religious Liberty contains David Novak’s vigorous—and paradoxical—argument that the primacy of divine law is the best foundation for a secular, multicultural democracy. Novak presents his claim, which will astound both liberal and conservative advocates of democracy, in political, philosophical, and theological terms. He shows how the universal norms of divine law are knowable as natural law, that they are the best formulations of the human rights of life, liberty, and the pursuit of happiness, and that their (...)
     
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