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

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  1. 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.
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  2. Arto Laitinen (2003). Social Equality, Recognition, and Preconditions of Good Life. In Michael Fine, Paul Henman & Nicholas Smith (eds.), Social Inequality Today.
    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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  3.  4
    Jordan McKenzie (2015). Happiness Vs Contentment? A Case for a Sociology of the Good Life. Journal for the Theory of Social Behaviour 46 (2):n/a-n/a.
    Despite the enormous growth in happiness research in recent decades, there remains a lack of consistency in the use of the terms happiness, satisfaction, contentment and well-being. In this article I argue for a sociologically grounded distinction between happiness and contentment that defines the former as positive affect and the latter as positive reflection. Contentment is therefore understood as a fulfilling relationship with the self and society and happiness involves pleasurable experiences. There is a history of similar distinctions in philosophy (...)
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    Maartje Schermer (2003). In Search of `the Good Life' for Demented Elderly. Medicine, Health Care and Philosophy 6 (1):35-44.
    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.  25
    Amy Olberding (2013). Confucius' Complaints and the Analects' Account of the Good Life. Dao: A Journal of Comparative Philosophy 12 (4):417-440.
    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.  28
    Susan Wolf (forthcoming). Meaningfulness: A Third Dimension of the Good Life. Foundations of Science:1-17.
    This paper argues that an adequate conception of a good life should recognize, in addition to happiness and morality, a third dimension of meaningfulness. It further proposes that we understand meaningfulness as involving both a subjective and an objective condition, suitably linked. Meaning arises when subjective attraction meets objective attractiveness. In other words one’s life is meaningful insofar as one is gripped or excited by things worthy of one’s love, and one is able to do something positive (...)
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  7.  22
    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.
    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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  8.  14
    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.
    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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  9. Fred Feldman (2004). Pleasure and the Good Life: Concerning the Nature, Varieties and Plausibility of Hedonism. Clarendon Press.
    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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  10.  91
    Jean Kazez (2007). The Weight of Things: Philosophy and the Good Life. Blackwell Pub..
    _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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  11. Aaron Smuts (2013). The Good Cause Account of the Meaning of Life. Southern Journal of Philosophy 51 (4):536-562.
    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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  12. 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.
    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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  13. Susan Wolf (1997). Happiness and Meaning: Two Aspects of the Good Life. Social Philosophy and Policy 14 (1):207.
    The topic of self-interest raises large and intractable philosophical questions–most obviously, the question “In what does self-interest consist?” The concept, as opposed to the content of self-interest, however, seems clear enough. Self-interest is interest in one's own good. To act self-interestedly is to act on the motive of advancing one's own good. Whether what one does actually is in one's self-interest depends on whether it actually does advance, or at least, minimize the decline of, one's own good. (...)
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  14.  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 Fr (...)
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  15. Laurence D. Cooper (1999). Rousseau, Nature, and the Problem of the Good Life. Penn State University Press.
    The rise of modern science created a crisis for Western moral and political philosophy, which had theretofore relied either on Christian theology or Aristotelian natural teleology as guarantors of an objective standard for "the good life." This book examines Rousseau's effort to show how and why, despite this challenge from science, nature can remain a standard for human behavior. While recognizing an original goodness in human being in the state of nature, Rousseau knew this to be too low (...)
     
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  16. Fred Feldman (2002). The Good Life: A Defense of Attitudinal Hedonism. Philosophy and Phenomenological Research 65 (3):604-628.
    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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  17.  64
    Paolo Silvestri (2012). The Ideal of Good Government in Luigi Einaudi's Thought and Life: Between Law and Freedom. In Good government, Governance and Human Complexity. Luigi Einaudi’s Legacy and Contemporary Society. Olschki 55-95.
    I will argue here that Einaudi's thought reveals an awareness that the question of freedom has to do with two inter-related problems: the relation of individuals or communities with their respective limits and the question of going beyond these limits. Limits are to be understood here in the meaning of the foundation or conditions of possibility both of institutions (economic, political and juridical) and of thought and human action.
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  18.  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 (...)
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  19.  31
    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.
    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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  20.  5
    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.
    Traditional education draws on a received vision of the good life to guide its educational efforts. But rich traditions have multiple visions of the good life. Educators who aspire to openness as well as rootedness seek canonical stories that raise for discussion these multiple visions. Such discussions negotiate a relationship with outside, majority culture, but also foster rich internal discussion on the meaning of life. They allow for the growth of tradition in the light of (...)
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  21. Jon Elster (1986). Self-Realization in Work and Politics: The Marxist Conception of the Good Life. Social Philosophy and Policy 3 (2):97.
    In arguments in support of capitalism, the following propositions are sometimes advanced or presupposed: the best life for the individual is one of consumption, understood in a broad sense that includes aesthetic pleasures and entertainment as well as consumption of goods in the ordinary sense; consumption is to be valued because it promotes happiness or welfare, which is the ultimate good; since there are not enough opportunities for consumption to provide satiation for everybody, some principles of distributive justice (...)
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  22.  21
    E. Sonny Elizondo (2016). The Virtues of Happiness: A Theory of the Good Life. [REVIEW] Philosophical Quarterly 66 (262):181-183.
    A Review of Paul Bloomfield's book _The Virtues of Happiness: A Theory of the Good Life_ (OUP 2014).
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  23. Chris Higgins (2011). The Good Life of Teaching: An Ethics of Professional Practice. Wiley-Blackwell.
    _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 (...)
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  24.  79
    Alastair Norcross (2007). Varieties of Hedonism in Feldman's Pleasure and the Good Life. Utilitas 19 (3):388-397.
    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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  25. Jean Kazez (2007). The Weight of Things: Philosophy and the Good Life. Wiley-Blackwell.
    _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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  26.  9
    Wouter Sanderse (2015). Paul Bloomfield: The Virtues of Happiness. A Theory of the Good Life. Ethical Theory and Moral Practice 18 (4):881-882.
    “Aristotle is the father of virtue ethics, and virtue ethics is hot”, Howard Curzer states in the introduction of his Aristotle and the virtues . Aristotelian virtue ethics has attracted so much attention that it has become one of the three major approaches in normative ethics since its revival in post-war Anglo-Saxon philosophy. In his new book, Paul Bloomfield is, like these virtue ethicists, not so much interested in the modern ethical question of how to treat others, but in the (...)
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    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.
    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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  28.  1
    Annemarie Kalis, Maartje H. N. Schermer & Johannes J. M. van Delden (2005). Ideals Regarding a Good Life for Nursing Home Residents with Dementia: Views of Professional Caregivers. Nursing Ethics 12 (1):30-42.
    This study investigates what professional caregivers working in nursing homes consider to be a good life for residents suffering from dementia. Ten caregivers were interviewed; special attention was paid to the way in which they deal with conflicting values. Transcripts of the interviews were analysed qualitatively according to the method of grounded theory. The results were compared with those from a similar, earlier study on ideals found in mission statements of nursing homes. The concepts that were mentioned by (...)
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  29.  26
    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.
    : 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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  30.  21
    Raimond Gaita (1983). Ii. Virtues, Human Good, and the Unity of a Life. Inquiry 26 (4):407 – 424.
    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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  31.  4
    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.
    (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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  32.  1
    Jonathan D. Singer (2011). All Too Human:" Animal Wisdom" in Nietzsche's Account of the Good Life. Between the Species 14 (1):2.
    In this paper I argue that a certain understanding of “animality” – or that a certain problematization of the traditional human-animal hierarchy and divide – is central to Nietzsche’s account of the good life. Nietzsche’s philosophical project is primarily directed against those “metaphysical oppositions of values” that traditionally structure how we think, feel and live, and in this paper I submit that, for Nietzsche, the classical opposition between the human and the animal is the most basic and the (...)
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  33.  1
    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.
    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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  34.  1
    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.
    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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  35. William B. Irvine (2009). A Guide to the Good Life: The Ancient Art of Stoic Joy. Oxford University Press Usa.
    One of the great fears many of us face is that despite all our effort and striving, we will discover at the end that we have wasted our life. In A Guide to the Good Life, William B. Irvine plumbs the wisdom of Stoic philosophy, one of the most popular and successful schools of thought in ancient Rome, and shows how its insight and advice are still remarkably applicable to modern lives. In A Guide to the (...) Life, Irvine offers a refreshing presentation of Stoicism, showing how this ancient philosophy can still direct us toward a better life. Using the psychological insights and the practical techniques of the Stoics, Irvine offers a roadmap for anyone seeking to avoid the feelings of chronic dissatisfaction that plague so many of us. Irvine looks at various Stoic techniques for attaining tranquility and shows how to put these techniques to work in our own life. As he does so, he describes his own experiences practicing Stoicism and offers valuable first-hand advice for anyone wishing to live better by following in the footsteps of these ancient philosophers. Readers learn how to minimize worry, how to let go of the past and focus our efforts on the things we can control, and how to deal with insults, grief, old age, and the distracting temptations of fame and fortune. We learn from Marcus Aurelius the importance of prizing only things of true value, and from Epictetus we learn how to be more content with what we have. Finally, A Guide to the Good Life shows readers how to become thoughtful observers of their own life. If we watch ourselves as we go about our daily business and later reflect on what we saw, we can better identify the sources of distress and eventually avoid that pain in our life. By doing this, the Stoics thought, we can hope to attain a truly joyful life. (shrink)
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  36. Laurence D. Cooper (2006). Rousseau, Nature, and the Problem of the Good Life. Penn State University Press.
    The rise of modern science created a crisis for Western moral and political philosophy, which had theretofore relied either on Christian theology or Aristotelian natural teleology as guarantors of an objective standard for "the good life." This book examines Rousseau's effort to show how and why, despite this challenge from science, nature can remain a standard for human behavior. While recognizing an original goodness in human being in the state of nature, Rousseau knew this to be too low (...)
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  37.  2
    J. T. Dillon (2004). Musonius Rufus and Education in the Good Life: A Model of Teaching and Living Virtue. Upa.
    Called 'The Roman Socrates,' Musonius Rufus is a first-century Stoic philosopher who was famous for living and teaching the good life of virtue. This book describes his exemplary life, his ethical teachings, and the practical methods he used to educate people in the good life. Based on the ancient texts and modern scholarship, this book is the first comprehensive treatment of Musonius Rufus's life, teachings, and methods.
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  38. Chris Higgins (2011). The Good Life of Teaching: An Ethics of Professional Practice. Wiley-Blackwell.
    _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 (...)
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  39. Chris Higgins (2011). The Good Life of Teaching: An Ethics of Professional Practice. Wiley-Blackwell.
    _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 (...)
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  40. Matthew L. Jones (2006). The Good Life in the Scientific Revolution: Descartes, Pascal, Leibniz, and the Cultivation of Virtue. University of Chicago Press.
    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 (...)
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  41. Jean Kazez (2009). The Weight of Things: Philosophy and the Good Life. Wiley-Blackwell.
    _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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  42. Jean Kazez (2009). The Weight of Things: Philosophy and the Good Life. Wiley-Blackwell.
    _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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  43. Steve Smith (1983). Ways of Wisdom: Readings on the Good Life. Upa.
    Images of living well of happiness, satisfaction, fulfillment, personal well-being) are the heart of this book. Drawn from classical and contemporary authors of both Eastern and Western traditions, they are organized around prominent motifs of the good life.
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  44.  3
    Paul Bloomfield (2014). The Virtues of Happiness: A Theory of the Good Life. OUP Usa.
    Undeniably, life is unfair. So, why play fairly in an unfair world? The answer comes from combining the ancient Greek conception of happiness with a modern conception of self-respect. The book is about why it is bad to be bad and good to be good, and what happens in between.
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  45. 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.
    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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  46.  79
    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.
    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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  47.  19
    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.
    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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  48. Chris Higgins (2011). The Good Life of Teaching: An Ethics of Professional Practice. Wiley-Blackwell.
    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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  49.  4
    Matthew L. Jones (2006). The Good Life in the Scientific Revolution: Descartes, Pascal, Leibniz and the Cultivation of Virtue. University of Chicago Press.
    The Good Life in the Scientific Revolution presents a triptych showing how three key early modern scientists, René Descartes, Blaise Pascal, and Gottfried ...
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  50. 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.
     
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