The Value of Lives

Explore the profound questions of existence in "The Human Idea", a groundbreaking work by Anne Riley. This compelling narrative delves into humanity's quest for understanding-why we exist and how our unique capacity for inquiry sets us apart from all other life forms. Riley challenges readers to reconsider the foundations of human existence by examining the intricate tapestry of life that predates us. With a blend of scientific insight and philosophical exploration, she reveals how the fundamental principles of survival, honed over (...) billions of years, can guide us in navigating the complexities of modern life. In "The Human Idea", you will discover: - The Ecosystem of Life**: Understand the interconnectedness of all living beings and the evolutionary journey that has shaped our existence. - The Power of Ideas**: Learn how the human ability to generate and act upon ideas has transformed our survival strategies, leading to both remarkable achievements and significant challenges. - The Ideasphere**: Explore the concept of the ideasphere, a new framework for understanding human interactions and societal structures, and how we can harness this knowledge to create a sustainable future. Riley's work is not just a reflection on our past but a call to action for our future. As we stand at a pivotal moment in history, grappling with existential threats like climate change and social inequality, *The Human Idea* offers a roadmap for applying the lessons of nature to build a better world. Join Anne Riley on this enlightening journey to uncover the essence of what it means to be human and how we can thrive in harmony with the life that surrounds us. (shrink)

Is there more to how well a life goes overall (its lifetime well-being) than simply the aggregate goodness and badness of its moments (its momentary well-being)? Atomists about lifetime well-being say ‘no’. Holists hold that there is more to lifetime well-being than aggregate momentary well-being (with different holists offering different candidates for what this extra element might be). -/- This paper presents and defends a novel form of holism about lifetime well-being, which I call ‘End of Life’. This is the (...) view that the momentary goodness or badness of the end of lives has a disproportionate effect upon lifetime well-being. More precisely: a welfare subject’s level of momentary well-being at the end of their life contributes more to their lifetime well-being than their level of momentary well-being at each other point. (shrink)

Existential happiness is happiness that one has a basic life at all. Having a basic life, as I understand it, involves being the subject of experiences and being an agent in some minimal sense. As I argue, existential happiness is a fitting response to having a basic life. To make this argument, I look at two possible accounts of the fittingness of existential happiness: the value of a basic life and attachment to the constitutive elements of one’s life. I also (...) consider a few possible sources of existential happiness, including encounters with death, counterfactual thinking, and hedonically positive feelings of awe directed toward one’s own consciousness. (shrink)

The argument that is in question in this article concerns the would-be dependence of one form of value on another. When something is intrinsically good for someone, which is to say, directly beneficial for them, it is so because it is good simpliciter. Proponents of the argument have so-called ‘perfectionist’ values chiefly in mind: worthwhile artworks, striking natural formations, intellectual and scientific achievements. They contend that the fact that engaging with perfectionist goods is non-instrumentally good for people depends on the (...) fact that perfectionist goods are good simpliciter. I argue that the dependency argument is not forced on us by intuitive claims about dependence, or by the need to be adequate to our practices with the relevant class of values. The good for theorist can provide a sophisticated account of perfectionist goods. If successful, the article provides a line of defense for the view that good is good for. (shrink)

In this special edition of his award-winning bestseller, visionary scientist Peter Russell updates his classic manifesto for awakening to the mounting planetary crisis while deepening the connection to inner tranquility. Amid fears of ecological catastrophe and political chaos, this book stands out for its message of sanity and hope.

Historically, studies in Kant’s ethics have tended to prioritize his formal work in moral philosophy. This has begun to change with a welcome new emphasis on his later practical works, but commentators still tend to approach this material in the shadow of the Groundwork with the same limited set of concerns and problems in mind. Practical Kantian Ethics reverses the usual order of interpretation, beginning with his applied moral philosophy, without preconceptions about his view, and using this later work to (...) offer a radically new account. -/- The “inner freedom” model it proposes connects and explains diverse threads in Kant’s moral theory informing obscure aspects of the Groundwork but also, and just as importantly, offering a radically different and comprehensive vision of Kantian moral life. This new account transcends the narrow rational asceticism often associated with Kant’s view, embedding morality in our humanity, recognizing the vital role of emotion in moral life, and prioritizing framing moral commitments and questions of character over obedience to formal rules. In doing so, it makes community and collective and individual judgment essential in giving content to ideals of practical respect, creating important space for moral disagreement and growth. The net result is a nuanced account focused on the integration of diverse norms and the lived experience of morality, capable of guiding ordinary moral judgement and informing deliberation in hard cases where different grounds of obligation conflict. (shrink)

Do our lives have meaning? Should we create more people? Is death bad? Should we commit suicide? Would it be better to be immortal? Should we be optimistic or pessimistic? Since Life, Death, and Meaning: Key Philosophical Readings on the Big Questions first appeared, David Benatar’s distinctive anthology designed to introduce students to the key existential questions of philosophy has won a devoted following among users in a variety of upper-level and even introductory courses. While many philosophers in the "continental (...) tradition"—those known as "existentialists"—have engaged these issues at length and often with great popular appeal, English-speaking philosophers have had relatively little to say on these important questions. Yet, the methodology they bring to philosophical questions can, and occasionally has, been applied usefully to "existential" questions. This volume draws together a representative sample of primarily English-speaking philosophers' reflections on life's big questions, divided into six sections, covering (1) the meaning of life, (2) creating people, (3) death, (4) suicide, (5) immortality, and (6) optimism and pessimism. These key readings are supplemented with helpful introductions, study questions, and suggestions for further reading, making the material accessible and interesting for students. In short, the book provides a singular introduction to the way that philosophy has dealt with the big questions of life that we are all tempted to ask. (shrink)

Featuring twenty-five insightful selections by prominent philosophers, literary figures, and religious thinkers, The Meaning of Life serves as an ideal core text for courses on the meaning of life and introduction to philosophy courses where the topic is emphasized. The fourth edition addsselections reflecting Buddhist and Confucian thought and also features a new Part IV on the end of life, raising issues about how our perspectives on death affect our understanding of the meaning of life.

Max Scheler: Die Stellung des Menschen im Kosmos Edition Holzinger. Taschenbuch Berliner Ausgabe, 2016 Vollständiger, durchgesehener Neusatz bearbeitet und eingerichtet von Michael Holzinger Erstdruck: 1928. Herausgeber der Reihe: Michael Holzinger Reihengestaltung: Viktor Harvion Gesetzt aus der Minion Pro, 11 pt.

A dazzling insight into what gives meaning to our life and to us as a species. What makes us human? From Professor Brian Cox on the particles of dust that make us, to Caitlin Moran on the joy of Friday nights, and A C Grayling on how we express ourselves through culture: this illuminating book shares over 100 mind-expanding answers to that question. We all want to understand our place in the universe and find a sense of purpose in the (...) life. This book will help the reader navigate that journey with the help of leading names from the worlds of literature, history, philosophy, politics, sport, comedy and popular culture. Originally broadcast as a popular feature on the Jeremy Vine Show, What Makes Us Human? includes short essays from: Andrew Marr, Carlo Rovelli, Justin Welby, Marian Keyes, Alain de Botton, Robert Webb, Richard Dawkins, Stephen Fry, and many more"--Publisher's description. (shrink)

In the third act of his journey, Michael McLeod, a beloved physician and professor emeritus of medicine at Duke University, has shown why he's an even more beloved professor of life. In a manner that is clear, practical, and inspiring, this book is an invitation to grow and flourish during what can be one of the most challenging periods in our lives. McLeod demonstrates his courage to share his journey and his willingness to learn from his medical students and from (...) the participants in his conscious aging workshops. As you read his words, you can learn alongside this respected elder. He has put together a powerful guide for living your life fully. (shrink)

Ethical naturalism is sometimes accused of problematic metaphysics or epistemology. Some argue that naturalists rely on concepts of ‘nature’ indefensible in the light of modern evolutionary biology. There is also an epistemological worry that has been raised recently that strong normative evaluation, such as meaning in human life, is empirically inaccessible or even in conflict with what we know in scientific contexts. While the critics have targeted Aristotelian and Neo-Aristotelian views, I will appeal to an argument from the Neo- Confucian (...) Zhu Xi as one potential way that we can respond to skeptics. If we can know that human beings are capable of moral goodness, and it is comprehensible for us to take moral goodness as a final or unifying goal of our lives, then we can respond to the skeptical objections which allege that we cannot sustain rich normative judgments about meaning in life in the face of scientific evidence. (shrink)