Search results for 'Preconditions of good life' (try it on Scholar)

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  1. Goodness Of Life (2013). The Badness of Death and the Goodness of Life. In Fred Feldman Ben Bradley (ed.), The Oxford Handbook of Philosophy of Death.score: 710.0
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  2. Context of Human Life (2001). Section I Interpreting Illness and Medicine in the Context of Human Life: Experience Vs. Objectivity. In Anna-Teresa Tymieniecka & Evandro Agazzi (eds.), Life Interpretation and the Sense of Illness Within the Human Condition. Kluwer Academic Publishers. 1.score: 645.0
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  3. Arto Laitinen, Social Equality, Recognition, and Preconditions of Good Life. Social Inequality Today.score: 304.5
    In this paper I analyze interpersonal and institutional recognition and discuss the relation of different types of recognition to various principles of social justice (egalitarianism, meritarianism, legitimate favouritism, principles of need and free exchange). Further, I try to characterize contours of good autonomous life, and ask what kind of preconditions it has. I will distinguish between five kinds of preconditions: psychological, material, cultural, intersubjective and institutional. After examining what the role of recognition is among such (...), and how they figure in the work of Axel Honneth, Nancy Fraser and Charles Taylor, I suggest a somewhat complex and hopefully rich picture of interpersonal and institutional recognition as a precondition of autonomous good life. (shrink)
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  4. Maartje Schermer (2003). In Search of `the Good Life' for Demented Elderly. Medicine, Health Care and Philosophy 6 (1):35-44.score: 171.0
    It may seem paradoxical to speak of the ‘goodlife’ for demented elderly. Many people consider dementia to be a life-wrecking disease and nursing homes to be terrible places. Still, it is relevant to ask how we can make life as good as possible for demented nursing home residents. This paper explores what three standard philosophical accounts of well-being — subjective preference theory, objectivist theories, and hedonism — have to say about the good life for demented (...)
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  5. Amy Olberding (2013). Confucius' Complaints and the Analects' Account of the Good Life. Dao: A Journal of Comparative Philosophy 12 (4):417-440.score: 144.0
    The Analects appears to offer two bodies of testimony regarding the felt, experiential qualities of leading a life of virtue. In its ostensible record of Confucius’ more abstract and reflective claims, the text appears to suggest that virtue has considerable power to afford joy and insulate from sorrow. In the text’s inclusion of Confucius’ less studied and apparently more spontaneous remarks, however, he appears sometimes to complain of the life he leads, to feel its sorrows, and to possess (...)
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  6. Edward H. Spence (2011). Information, Knowledge and Wisdom: Groundwork for the Normative Evaluation of Digital Information and its Relation to the Good Life. [REVIEW] Ethics and Information Technology 13 (3):261-275.score: 141.0
    This paper provides a general philosophical groundwork for the theoretical and applied normative evaluation of information generally and digital information specifically in relation to the good life. The overall aim of the paper is to address the question of how Information Ethics and computer ethics more generally can be expanded to include more centrally the issue of how and to what extent information relates and contributes to the quality of life or the good life , (...)
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  7. Edward Spence (2011). Is Technology Good for Us? A Eudaimonic Meta-Model for Evaluating the Contributive Capability of Technologies for a Good Life. Nanoethics 5 (3):335-343.score: 141.0
    The title refers to the question addressed in this paper, namely, to what degree if any technology, including nanotechnologies, in the form of products and processes, is capable of contributing to a good life. To answer that question, the paper will develop a meta-normative model whose primary purpose is to determine the essential conditions that any normative theory of the Good Life and Technology (T-GLAT) must adequately address in order to be able to account for, explain (...)
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  8. Jean Kazez (2007). The Weight of Things: Philosophy and the Good Life. Blackwell Pub..score: 138.0
    The Weight of Things explores the hard questions of our daily lives, examining both classic and contemporary accounts of what it means to lead 'the good life'. Looks at the views of philosophers such as Aristotle, the Stoics, Mill, Nietzsche, and Sartre as well as contributions from other traditions, such as Buddhism Incorporates key arguments from contemporary philosophers including Peter Singer, Martha Nussbaum, Robert Nozick, John Finnis, and Susan Wolf Uses examples from biography, literature, history, movies and media, (...)
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  9. Aaron Smuts (2013). The Good Cause Account of the Meaning of Life. Southern Journal of Philosophy 51 (4):536-562.score: 135.0
    I defend the theory that one's life is meaningful to the extent that one promotes the good. Call this the good cause account (GCA) of the meaning of life. It holds that the good effects that count towards the meaning of one's life need not be intentional. Nor must one be aware of the effects. Nor does it matter whether the same good would have resulted if one had not existed. What matters is (...)
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  10. Paul Steinberg (2003). Study Guide to Jewish Ethics: A Reader's Companion to Matters of Life and Death, to Do the Right and the Good, Love Your Neighbor and Yourself. The Jewish Publication Society.score: 132.0
    This companion to Elliot Dorff's three books on Jewish ethics -- Matters of Life and Death , To Do the Right and the Good , and Love Your Neighbor and Yourself -- is designed for group as well as individual study. Through suggested readings from Dorff's books, probing questions, lively discussion topics, and simple writing exercises, readers will be able to analyze and clarify their own positions on a host of controversial issues: sex, surrogate motherhood, adoption, family abuse, (...)
     
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  11. Gordana Dodig-Crnkovic (2013). Cognitive Revolution, Virtuality and Good Life. AI and Society 28 (3):319-327.score: 126.8
    We are living in an era when the focus of human relationships with the world is shifting from execution and physical impact to control and cognitive/informational interaction. This emerging, increasingly informational world is our new ecology, an infosphere that presents the grounds for a cognitive revolution based on interactions in networks of biological and artificial, intelligent agents. After the industrial revolution, which extended the human body through mechanical machinery, the cognitive revolution extends the human mind/cognition through information-processing machinery. These novel (...)
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  12. Joshua Glasgow (2013). The Shape of a Life and the Value of Loss and Gain. Philosophical Studies 162 (3):665-682.score: 124.5
    We ordinarily think that, keeping all else equal, a life that improves is better than one that declines. However, it has proven challenging to account for such value judgments: some, such as Fred Feldman and Daniel Kahneman, have simply denied that these judgments are rational, while others, such as Douglas Portmore, Michael Slote, and David Velleman, have proposed justifications for the judgments that appear to be incomplete or otherwise problematic. This article identifies problems with existing accounts and suggests a (...)
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  13. Peter Sondøe (1999). Quality of Life - Three Competing Views. Ethical Theory and Moral Practice 2 (1):11-23.score: 121.5
    The aim of the present paper is to describe three different attempts, which have been made by philosophers, to define what quality of life is; and to spell out some of the difficulties that faces each definition. One, Perfectionism, focuses on the capacities that human beings possess: capacities for friendship, knowledge and creative activity, for instance. It says that the good life consists in the development and use of these capacities. Another account, the Preference Theory, urges that (...)
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  14. Herbert McCabe (2005). The Good Life: Ethics and the Pursuit of Happiness. Continuum.score: 121.5
    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 Fr (...)
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  15. Bart van Leeuwen (2006). Social Attachments as Conditions for the Condition of the Good Life? A Critique of Will Kymlicka's Moral Monism. Philosophy and Social Criticism 32 (3):401-428.score: 121.0
    The moral justification of Will Kymlicka's theory of minority rights is unconvincing. According to Kymlicka, cultural embeddedness is a necessary condition for personal autonomy (which is, in turn, the precondition for the good life) and for that reason liberals should be concerned about culture. I will criticize this instrumentalism of social attachments and the moral monism behind it. On the basis of a modification of Axel Honneth's theory of recognition, I will reject the false opposition between the instrumental (...)
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  16. Aaron Smuts (2013). Reply to Elliott: In Defense of the Good Cause Account. Film and Philosophy 17:47-57.score: 117.0
    Jay Elliott raises an important objection to the central claim of my paper "It’s a Wonderful Life: Pottersville and the Meaning of Life.” There I defend the good cause account (GCA) of the meaning of life. GCA holds that one's life is meaningful to the extent that one is causally responsible for objective good. Elliott argues that although GCA correctly implies that George Bailey lives a meaningful life, it might also imply that Potter's (...)
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  17. Fred Feldman (2002). The Good Life: A Defense of Attitudinal Hedonism. Philosophy and Phenomenological Research 65 (3):604-628.score: 114.0
    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.
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  18. Fred Feldman (2004). Pleasure and the Good Life: Concerning the Nature, Varieties and Plausibility of Hedonism. Clarendon Press.score: 114.0
    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 (...)
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  19. Alastair Norcross (2007). Varieties of Hedonism in Feldman's Pleasure and the Good Life. Utilitas 19 (3):388-397.score: 114.0
    In these comments on Fred Feldman's Pleasure and the Good Life, I first challenge the dichotomy between sensory and attitudinal hedonisms as perhaps presenting a false dilemma. I suggest that there may be a form of hedonism that employs the concept of a that is not purely sensory. Next, I raise some problems for several of the versions of hedonism explored in the book.
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  20. Tsjalling Swierstra & Katinka Waelbers (2012). Designing a Good Life: A Matrix for the Technological Mediation of Morality. [REVIEW] Science and Engineering Ethics 18 (1):157-172.score: 114.0
    Technologies fulfill a social role in the sense that they influence the moral actions of people, often in unintended and unforeseen ways. Scientists and engineers are already accepting much responsibility for the technological, economical and environmental aspects of their work. This article asks them to take an extra step, and now also consider the social role of their products. The aim is to enable engineers to take a prospective responsibility for the future social roles of their technologies by providing them (...)
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  21. Raimond Gaita (1983). Ii. Virtues, Human Good, and the Unity of a Life. Inquiry 26 (4):407 – 424.score: 114.0
    Maclntyre's ?disquieting suggestion? concerning the apparently irretrievably anarchic state of contemporary moral discourse begs the crucial questions in any argument over the notion of ?incoherence? in moral thought and practice. Thus his attempt to establish the canonical authority of Aristotelianism fails. Nonetheless, the attempt to reconstruct a plausible Aristotelianism is of independent interest. Maclntyre introduces the quasi?technical notion of a ?practice? to locate a non?reductive teleology of the virtues. Though certain teleological expressions come naturally in a deepened understanding of the (...)
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  22. Claudia Lenz & Gertrudetr Postl (2005). The End or the Apotheosis of "Labor"? Hannah Arendt’s Contribution to the Question of the Good Life in Times of Global Superfluity of Human Labor Power. Hypatia 20 (2):135-154.score: 114.0
    : This paper relates Arendt's critique of a labor society to her thoughts on the "good life." I begin with the claim that in the post–mass production era, Western societies, traditionally centered around gainful employment, encounter a decrease in the relevance of labor and can thus no longer rely on it as a resource for individual or social meaning. From Arendt's perspective, however, the current situation allows for the possibility of a transition from a society based on labor (...)
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  23. Marianne Boenink & Simone van der Burg (2010). Informed Decision Making About Predictive DNA Tests: Arguments for More Public Visibility of Personal Deliberations About the Good Life. [REVIEW] Medicine, Health Care and Philosophy 13 (2):127-138.score: 114.0
    Since its advent, predictive DNA testing has been perceived as a technology that may have considerable impact on the quality of people’s life. The decision whether or not to use this technology is up to the individual client. However, to enable well considered decision making both the negative as well as the positive freedom of the individual should be supported. In this paper, we argue that current professional and public discourse on predictive DNA-testing is lacking when it comes to (...)
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  24. Claudia Lenz & Gertrude Postl (2005). The End or the Apotheosis of "Labor"? Hannah Arendt's Contribution to the Question of the Good Life in Times of Global Superfluity of Human Labor Power. Hypatia 20 (2):135 - 154.score: 114.0
    This paper relates Arendt's critique of a labor society to her thoughts on the "good life." I begin with the claim that in the post-mass production era, Western societies, traditionally centered around gainful employment, encounter a decrease in the relevance of labor and can thus no longer rely on it as a resource for individual or social meaning. From Arendt's perspective, however, the current situation allows for the possibility of a transition from a society based on labor to (...)
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  25. P. Jesse Rine (2007). A Rview Of “Musonius Rufus and Education in the Good Life: A Model of Teaching and Living Virtue”. Educational Studies 42 (1):77-81.score: 114.0
    (2007). A Rview Of “Musonius Rufus and Education in the Good Life: A Model of Teaching and Living Virtue”. Educational Studies: Vol. 42, No. 1, pp. 77-81.
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  26. Michael B. Gill (2009). Is the Legalization of Physician-Assisted Suicide Compatible with Good End-of-Life Care? Journal of Applied Philosophy 26 (1):27-45.score: 111.0
    abstract Many have held that there is some kind of incompatibility between a commitment to good end-of-life care and the legalization of physician-assisted suicide. This opposition to physician-assisted suicide encompasses a cluster of different claims. In this essay I try to clarify some of the most important of these claims and show that they do not stand up well to conceptual and empirical scrutiny.
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  27. Thaddeus Metz (2011). The Good, the True and the Beautiful: Toward a Unified Account of Great Meaning in Life. Religious Studies 47 (4):389-409.score: 108.0
    Three of the great sources of meaning in life are the good, the true, and the beautiful, and I aim to make headway on the grand Enlightenment project of ascertaining what, if anything, they have in common. Concretely, if we take a (stereotypical) Mother Teresa, Mandela, Darwin, Einstein, Dostoyevsky, and Picasso, what might they share that makes it apt to deem their lives to have truly mattered? I provide reason to doubt two influential answers, noting a common flaw (...)
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  28. Frans W. A. Brom (2000). The Good Life of Creatures with Dignity Some Comments on the Swiss Expert Opinion. Journal of Agricultural and Environmental Ethics 13 (1):53-63.score: 106.5
    The notion of Dignity of Creatures has been voted into the Swiss Federal Constitution by a plebiscite. Philipp Balzer, Klaus-Peter Rippe, and Peter Schaber have given an expert opinion for the Swiss government to clarify the notion of Dignity of Creatures. According to them, by voting this notion into the Swiss constitution, the Swiss have chosen for a limited biocentric approach towards biotechnology. In such an approach genetic engineering of non-human beings is only allowed insofar that their own good (...)
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  29. Chris Higgins (2011). The Good Life of Teaching: An Ethics of Professional Practice. Wiley-Blackwell.score: 104.0
    Machine generated contents note: Preface (Richard Smith) -- Acknowledgements -- Introduction : Why We Need a Virtue Ethics of Teaching. Saints and scoundrels ; A brief for teacherly self-cultivation ; From the terrain of teaching to the definition of professional ethics ; Outline of the argument -- PART I. The Virtues of Vocation : From Moral Professionalism to Practical Ethics -- Chapter 1. Work and Flourishing : Williams' Critique of Morality and its Implications for Professional Ethics. Retrieving Socrates' question ; (...)
     
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  30. George Bragues (2006). Seek the Good Life, Not Money: The Aristotelian Approach to Business Ethics. [REVIEW] Journal of Business Ethics 67 (4):341 - 357.score: 99.0
    Nothing is more common in moral debates than to invoke the names of great thinkers from the past. Business ethics is no exception. Yet insofar as business ethicists have tended to simply mine abstract formulas from the past, they have missed out on the potential intellectual gains in meticulously exploring the philosophic tradition. This paper seeks to rectify this shortcoming by advocating a close reading of the so-called “great books,” beginning the process by focusing on Aristotle. The Nichomachean Ethics and (...)
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  31. Joe Mintoff (2009). In Defense of the Ideal of a Life Plan. Southern Journal of Philosophy 47 (2):159-186.score: 99.0
    Aristotle claims at Eudemian Ethics 1.2 that everyone who can live according to his own choice should adopt some goal for the good life, which he will keep in view in all his actions, for not to have done so is a sign of folly. This is an opinion shared by other ancients as well as some moderns. Others believe, however, that this view is false to the human condition, and provide a number of objections: (1) you can’t (...)
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  32. Richard Kinnier (ed.) (2010). "The Meaning of Life": According to the Great and the Good. Palazzo Editions.score: 99.0
    Life is to be enjoyed -- We are here to serve God -- We are here to seek wisdom and self-actualization -- The meaning of life is a mystery -- Life is meaningless -- We are here to help others -- Life is a struggle -- We are here to contribute to society -- We must create meaning for ourselves -- Life is absurd.
     
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  33. D. A. A. Loose (2004). The Highest Good and the Kingdom of God in the Philosophy of Kant: A Moral Concept and a Religious Metaphor of the Good Life. In Marcel Sarot & W. Stoker (eds.), Religion and the Good Life. Royal van Gorcum. 195--211.score: 99.0
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  34. Constantine Imafidon Tongo (2013). Social Responsibility, Quality of Work Life and Motivation to Contribute in the Nigerian Society. Journal of Business Ethics:1-15.score: 99.0
    Presently, the social responsibility literature is replete with the diverse ways in which work organizations and the regulatory nation states in which they are domiciled can improve the quality of their workers’ lives. But do workers themselves become motivated to contribute (i.e., give back) to society when they experience a work life of better quality than their peers? Specifically, which sectors of society do such workers contribute to? Through a questionnaire that was administered to a cross section of workers (...)
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  35. Filip Kovacevic (2011). Zorba, Socrates, and the Good Life. Filozofija I Drustvo 22 (1):193-206.score: 97.5
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  36. Barbro Fröding (2010). Cognitive Enhancement, Virtue Ethics and the Good Life. Neuroethics 4 (3):1-12.score: 96.0
    This article explores the respective roles that medical and technological cognitive enhancements, on the one hand, and the moral and epistemic virtues traditionally understood, on the other, can play in enabling us to lead the good life. It will be shown that neither the virtues nor cognitive enhancements (of the kind we have access to today or in the foreseeable future) on their own are likely to enable most people to lead the good life. While the (...)
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  37. Diana Abad (2012). Groundhog Day and the Good Life. Film-Philosophy 16 (1):149-164.score: 96.0
    Normal 0 21 false false false MicrosoftInternetExplorer4 One of the most important questions of moral philosophy is what makes a life a good life. A good way of approaching this issue is to watch the film Groundhog Day which can teach us a lot about what a good life consists in - and what not. While currently there are subjective and objective theories contending against each other about what a good life is, (...)
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  38. Marcel Sarot & W. Stoker (eds.) (2004). Religion and the Good Life. Royal Van Gorcum.score: 96.0
    Studies in Theology and Religion,10 In this volume, fourteen philosophers of religion reflect on religious views of the good life.
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  39. Daniel C. Russell (2005). Plato on Pleasure and the Good Life. Oxford University Press.score: 93.0
    Daniel Russell develops a fresh and original view of pleasure and its pivotal role in Plato's treatment of value, happiness, and human psychology. This is the first full-length discussion of the topic for fifty years, and Russell shows its relevance to contemporary debates in moral philosophy and philosophical psychology. Plato on Pleasure and the Good Life will make fascinating reading for ancient specialists and for a wide range of philosophers.
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  40. John Danaher (2013). Hyperagency and the Good Life – Does Extreme Enhancement Threaten Meaning? Neuroethics:1-16.score: 93.0
    According to several authors, the enhancement project incorporates a quest for hyperagency - i.e. a state of affairs in which virtually every constitutive aspect of agency (beliefs, desires, moods, dispositions and so forth) is subject to our control and manipulation. This quest, it is claimed, undermines the conditions for a meaningful and worthwhile life. Thus, the enhancement project ought to be forestalled or rejected. How credible is this objection? In this article, I argue: “not very”. I do so by (...)
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  41. Craig Paterson (2003). A Life Not Worth Living? Studies in Christian Ethics 16 (2):1-20.score: 91.5
    The work of Dan Brock and Helga Kuhse is typical of the current stream of thought rejecting the validity of sanctity of life appeals to instill objective inviolable worth in human life regardless of the quality of life of the patient. The context of a person's life is supremely important. In their systems life can have high value, yet the value of life can be outweighed by the force of other disvalues. The notion of (...)
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  42. Jürgen Habermas (2010). Review Article: The 'Good Life'—A 'Detestable Phrase': The Significance of the Young Rawls's Religious Ethics for His Political Theory. European Journal of Philosophy 18 (3):443-454.score: 88.5
  43. Clano Aydin (2009). On the Significance of Ideals: Charles S. Peirce and the Good Life. Transactions of the Charles S. Peirce Society 45 (3):pp. 422-443.score: 88.5
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  44. Charlie Huenemann (2008). The Good Life in the Scientific Revolution: Descartes, Pascal, and the Cultivation of Virtue. Journal of the History of Philosophy 46 (2):pp. 321-322.score: 88.5
  45. William Braxton Irvine (2009). A Guide to the Good Life: The Ancient Art of Stoic Joy. Oxford University Press.score: 88.5
    Irvine looks at various Stoic techniques for attaining tranquility and shows how to put these techniques to work in our own life.
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  46. David Resnick (2006). 'What Could Be Better Than This?' Conflicting Visions of the Good Life in Traditional Education. Journal of Philosophy of Education 40 (3):329–344.score: 88.5
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  47. Ronald Duska (1980). Philosophy, Literature and Views of the Good Life. Proceedings of the American Catholic Philosophical Association 54:181-188.score: 88.5
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  48. Paul E. Kirkland (2001). Cooper, Laurence D. Rousseau, Nature, and the Problem of the Good Life. Review of Metaphysics 54 (3):648-649.score: 88.5
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  49. Steve Heilig (1993). Final Passages: Positive Choices for the Dying and Their Loved Ones, Judith Ahronheim and Doron Weber, New York: Simon & Schuster, 1992. 285 Pp.A Good Death: Taking More Control at the End of Your Life, David Shirley and T. Patrick Hill, New York: Addison-Wesley, 1992. 224 Pp. [REVIEW] Cambridge Quarterly of Healthcare Ethics 2 (01):111-.score: 88.5
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  50. D. -P. Baker (2001). Mackie's Moral Theory: Conceptual Room for a Taylor-Made Account of the Good Life? South African Journal of Philosophy 20 (2):145-158.score: 88.5
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