Scholars from ancient and early modern studies, art history, literary criticism, philosophy, and the history of science explore the interplay between nature, science, and art in influential ancient texts and their reception in the Renaissance.
A noted philosopher proposes a naturalistic (rather than supernaturalistic) way to solve the "really hard problem": how to live in a meaningful way—how to live a life that really matters—even as a finite material being living in a material world. If consciousness is "the hard problem" in mind science—explaining how the amazing private world of consciousness emerges from neuronal activity—then "the really hard problem," writes Owen Flanagan in this provocative book, is explaining how meaning is possible in the material world. How can we make sense of the magic and mystery of life naturalistically, without an appeal to the supernatural? How do we say truthful and enchanting things about being human if we accept the fact that we are finite material beings living in a material world, or, in Flanagan's description, short-lived pieces of organized cells and tissue? Flanagan's answer is both naturalistic and enchanting. We all wish to live in a meaningful way, to live a life that really matters, to flourish, to achieve eudaimonia—to be a "happy spirit." Flanagan calls his "empirical-normative" inquiry into the nature, causes, and conditions of human flourishing eudaimonics. Eudaimonics, systematic philosophical investigation that is continuous with science, is the naturalist's response to those who say that science has robbed the world of the meaning that fantastical, wishful stories once provided. Flanagan draws on philosophy, neuroscience, evolutionary biology, and psychology, as well as on transformative mindfulness and self-cultivation practices that come from such nontheistic spiritual traditions as Buddhism, Confucianism, Aristotelianism, and Stoicism, in his quest. He gathers from these disciplines knowledge that will help us understand the nature, causes, and constituents of well-being and advance human flourishing. Eudaimonics can help us find out how to make a difference, how to contribute to the accumulation of good effects—how to live a meaningful life.
This study traces the development of the metaphysics of the material world in early modern thought. It starts with the scholastic innovator Suárez, proceeds to a consideration of Suárez's connections to Descartes, and ends with an examination of Spinoza's fundamental re-conceptualization of the Cartesian material world.
This volume addresses how we can find happiness and well-being in the material world. It builds on previous works that find that materialism is associated with lowered well-being (materialists are less happy) and that consumerism, in all its profusion, is harmful to environmental well-being. How can we use the money and possessions in our lives in the service of well-being? Apparently not by being materialistic. Can we benefit from the many wonders of the marketplace -- in technology, convenience and aesthetics -- without falling prey to the lures and dangers of excessive material preoccupation? Can we meet our material needs in ways that nourish growth and well-being? The authors of the chapters in this volume are on-going researchers into such questions. Herein you can learn about the hedonic benefits of thrift and of spending on experiences; how possessions can be beneficial; how different types of consumers spend money; cultural variations in conceptions of the "good life;" how we might reconcile environmental and consumer well-being; and how to measure the whole of human, economic, and environmental well-being. Taken all together, this collection finds grounds for compatibility between what's good for the consumer and what's good for the environment. This volume appeals to academics, professionals, students and others interested in materialism and consumer well-being.
What is the nature of the material world? And how are its fundamental constituents to be described? These questions are of central concern to contemporary philosophers, and in their attempt to answer them, they have begun reconsidering traditional views about metaphysical structure, including the Aristotelian view that material objects are best described as 'hylomorphic compounds'--that is, objects composed of both matter (hyle) and form (morphe). In this major new study, Jeffrey E. Brower presents and explains the hylomorphic conception of the material world developed by Thomas Aquinas, the most influential Aristotelian of the Middle Ages. According to Brower, the key to understanding Aquinas's conception lies in his distinctive account of intrinsic change. Beginning with a novel analysis of this account, Brower systematically introduces all the elements of Aquinas's hylomorphism, showing how they apply to material objects in general and human beings in particular. The resulting picture not only sheds new light on Aquinas's ontology as a whole, but provides a wholesale alternative to the standard contemporary accounts of material objects. In addition to presenting and explaining Aquinas's views, Brower seeks wherever possible to bring them into dialogue with the best recent literature on related topics. Along the way, he highlights the contribution that Aquinas's views make to a host of contemporary metaphysical debates, including the nature of change, composition, material constitution, the ontology of stuff vs. things, the proper analysis of ordinary objects, the truthmakers for essential vs. accidental predication, and the metaphysics of property possession.
From building blocks to city blocks, an eye-opening exploration of how children's playthings and physical surroundings affect their development. Parents obsess over their children's playdates, kindergarten curriculum, and every bump and bruise, but the toys, classrooms, playgrounds, and neighborhoods little ones engage with are just as important. These objects and spaces encode decades, even centuries of changing ideas about what makes for good child-rearing--and what does not. Do you choose wooden toys, or plastic, or, increasingly, digital? What do youngsters lose when seesaws are deemed too dangerous and slides are designed primarily for safety? How can the built environment help children cultivate self-reliance? In these debates, parents, educators, and kids themselves are often caught in the middle. Now, prominent design critic Alexandra Lange reveals the surprising histories behind the human-made elements of our children's pint-size landscape. Her fascinating investigation shows how the seemingly innocuous universe of stuff affects kids' behavior, values, and health, often in subtle ways. And she reveals how years of decisions by toymakers, architects, and urban planners have helped--and hindered--American youngsters' journeys toward independence. Seen through Lange's eyes, everything from the sandbox to the street becomes vibrant with buried meaning. The Design of Childhood will change the way you view your children's world--and your own.
Scientists, theologians, and the spiritually inclined, as well as all those concerned with humanity's increasingly widespread environmental impact, are beginning to recognize that our ongoing abuse of the earth diminishes our moral as well as our material condition. Many people are coming to believe that strengthening the bonds among spirituality, science, and the natural world offers an important key to addressing the pervasive environmental problems we face. The Good in Nature and Humanity brings together 20 leading thinkers and writers -- including Ursula Goodenough, Lynn Margulis, Dorion Sagan, Carl Safina, David Petersen, Wendell Berry, Terry Tempest Williams, and Barry Lopez -- to examine the divide between faith and reason, and to seek a means for developing an environmental ethic that will help us confront two of our most imperiling crises: global environmental destruction and an impoverished spirituality. The book explores the ways in which science, spirit, and religion can guide the experience and understanding of our ongoing relationship with the natural world and examines how the integration of science and spirituality can equip us to make wiser choices in using and managing the natural environment. The book also provides compelling stories that offer a narrative understanding of the relations among science, spirit, and nature. Grounded in the premise that neither science nor religion can by itself resolve the prevailing malaise of environmental and moral decline, contributors seek viable approaches to averting environmental catastrophe and, more positively, to achieving a more harmonious relationship with the natural world. By bridging the gap between the rational and the religious through the concern of each for understanding the human relation to creation, The Good in Nature and Humanity offers an important means for pursuing the quest for a more secure and meaningful world.