First published in 1963, Varieties of Goodness presents analysis of the concept of value and its relations with the neighbouring concepts of fact and norm. The author discusses important themes such as instrumental and technical goodness; utilitarian goodness; goodness of faculties; active and passive pleasure; ethical hedonism; ideals of happiness; divisions of the virtues; connection between values and norms; concept of duty; and justice. This is a must read for scholars and researchers of philosophy.
In his many best-selling books, Yi-Fu Tuan seizes big, metaphysical issues and considers them in uniquely accessible ways. Human Goodness is evidence of this talent and is both as simple, and as epic, as it sounds. Genuinely good people and their actions, Tuan contends, are far from boring, naive, and trite; they are complex, varied, and enormously exciting. In a refreshing antidote to skeptical times, he writes of ordinary human courtesies, as simple as busing your dishes after eating, that make society functional and livable. And he writes of extraordinary courage and inventiveness under the weight of adversity and evil. He considers the impact of communal goodness over time, and his sketches of six very different individuals—Confucius, Socrates, Wolfgang Amadeus Mozart, John Keats, Dr. Albert Schweitzer, and Simone Weil—confirm that there are human lives that can encourage and lead us to our better selves. Best Books for General Audiences, selected by the American Association of School Librarians, and Best Books for Special Interests, selected by the Public Library Association
Variations -- On being imprisoned by one's upbringing -- Moral psychologies and moral ecologies -- Bibliographical essay -- First nature -- Classical Chinese sprouts -- Modern moral psychology -- Beyond moral modularity -- Destructive emotions -- Bibliographic essay -- Collisions -- When values collide -- Moral geographies of anger -- Weird anger -- For love's and justice's sake -- Bibliographical essay -- Anthropologies -- Self-variations: philosophical archaeologies -- The content of character.
Harvard psychologist and philosopher William James' The Varieties of Religious Experience: A Study in Human Nature explores the nature of religion and, in James' observation, its divorce from science when studied academically. After publication in 1902 it quickly became a canonical text of philosophy and psychology, remaining in print through the entire century. "Scientific theories are organically conditioned just as much as religious emotions are; and if we only knew the facts intimately enough, we should doubtless see 'the liver' determining the dicta of the sturdy atheist as decisively as it does those of the Methodist under conviction anxious about his soul. When it alters in one way the blood that percolates it, we get the Methodist, when in another way, we get the atheist form of mind."
For centuries, philosophers, theologians, moralists, and ordinary people have asked: How should we live? What makes for a good life? In The Best Things in Life, distinguished philosopher Thomas Hurka takes a fresh look at these perennial questions as they arise for us now in the 21st century. Should we value family over career? How do we balance self-interest and serving others? What activities bring us the most joy? While religion, literature, popular psychology, and everyday wisdom all grapple with these questions, philosophy more than anything else uses the tools of reason to make important distinctions, cut away irrelevancies, and distill these issues down to their essentials. Hurka argues that if we are to live a good life, one thing we need to know is which activities and experiences will most likely lead us to happiness and which will keep us from it, while also reminding us that happiness isn't the only thing that makes life good. Hurka explores many topics: four types of good feeling (and the limits of good feeling); how we can improve our baseline level of happiness (making more money, it turns out, isn't the answer); which kinds of knowledge are most worth having; the importance of achieving worthwhile goals; the value of love and friendship; and much more. Unlike many philosophers, he stresses that there isn't just one good in life but many: pleasure, as Epicurus argued, is indeed one, but knowledge, as Socrates contended, is another, as is achievement. And while the great philosophers can help us understand what matters most in life, Hurka shows that we must ultimately decide for ourselves. This delightfully accessible book offers timely guidance on answering the most important question any of us will ever ask: How do we live a good life?
In 'Explanation and Understanding' von Wright argues that human action cannot be explained causally by scientific or 'natural' laws, but must be understood 'intentionally'.
A hundred years after William James delivered the celebrated lectures that became The Varieties of Religious Experience, one of the foremost thinkers in the English-speaking world returns to the questions posed in James's masterpiece to clarify the circumstances and conditions of religion in our day. An elegant mix of the philosophy and sociology of religion, Charles Taylor's powerful book maintains a clear perspective on James's work in its historical and cultural contexts, while casting a new and revealing light upon the present. Lucid, readable, and dense with ideas that promise to transform current debates about religion and secularism, Varieties of Religion Today is much more than a revisiting of James's classic. Rather, it places James's analysis of religious experience and the dilemmas of doubt and belief in an unfamiliar but illuminating context, namely the social horizon in which questions of religion come to be presented to individuals in the first place. Taylor begins with questions about the way in which James conceives his subject, and shows how these questions arise out of different ways of understanding religion that confronted one another in James's time and continue to do so today. Evaluating James's treatment of the ethics of belief, he goes on to develop an innovative and provocative reading of the public and cultural conditions in which questions of belief or unbelief are perceived to be individual questions. What emerges is a remarkable and penetrating view of the relation between religion and social order and, ultimately, of what "religion" means.
