I’m a philosopher based in Tartu, Estonia. In my work I’ve always been interested in value and value judgments, and how value gets us to act, sometimes, though by no means always. But only recently have I become puzzled by what happens when value motivates us the wrong way, as when we are drawn to something (an action, an event) for its badness, not for its goodness. And that’s how I gradually uncovered the fascinating, centuries-long philosophical (and sometimes literary) history narrated in my book and partially represented in the booklist.
Aristotle is an obligatory milestone in the history of the main idea of my book: all desire the good or the apparent good.
The Nicomachean Ethics also provides a gallery of interesting and puzzling characters: the akratic, who wants the good but, being weak, goes for what they know to be worse; or the outright vicious, who wholeheartedly chooses the bad, but still under the guise of the good, being misled by pleasant associations with the wrong things.
"The Nicomachean Ethics", along with its sequel, "the Politics", is Aristotle's most widely read and influential work. Ideas central to ethics - that happiness is the end of human endeavor, that moral virtue is formed through action and habituation, and that good action requires prudence - found their most powerful proponent in the person medieval scholars simply called 'the Philosopher'. Drawing on their intimate knowledge of Aristotle's thought, Robert C. Bartlett and Susan D. Collins have produced here an English-language translation of the Ethics that is as remarkably faithful to the original as it is graceful in its rendering. Aristotle…
My passion is life, hence why I became an environmental scientist, and why I became a conservationist at age 18, leading the campaign to protect Wollemi National Park in Australia. My sense of wonder towards nature has transformed my life. As Aldo Leopold observed, we ‘live in a world of wounds’ as the ‘more-than-human’ world is rapidly declining. But it doesn’t have to be this way, positive if challenging solutions exist. Hence why I write about environmental science, ecological economics, ecological ethics, denial, human dependence on nature, meaningful sustainability, and what we each can do to give back to Nature.
Rolston discusses the need for new environmental ethics, in effect an ‘Earth Ethics’. Beautifully written, Rolston considers how humanity values nature, and the need to change our path to reach an ecologically sustainable future.
This Second Edition of A New Environmental Ethics: The Next Millennium for Life on Earth offers clear, powerful, and often moving thoughts from Holmes Rolston III, one of the first and most respected philosophers to write on the environment and often called the "father of environmental ethics." Rolston surveys the full spectrum of approaches in the field of environmental ethics and offers critical assessments of contemporary academic accounts. He draws on a lifetime of research and experience to suggest an outlook, and even hope, for the future. This forward-looking analysis, focused on the new millennium, will be a necessary complement…
Nelson Johnson is a New York Times bestselling author (Boardwalk Empire) and has been fascinated with history and Clarence Darrow’s career all his life. From having practiced law many years and presided over 200(+) jury trials as a New Jersey Superior Court Judge, Nelson is uniquely qualified to tell the story of Darrow’s and his wife Ruby’s worst two years together. Nelson’s first four books have all prepared him to tell this story. It’s a tale that asks the reader to judge Darrow.
For me, Montaigne’s thoughts on life and human foibles compare favorably with those of St. Augustine. His insights on the human condition are valuable to anyone inclined to self-reflection on one’s own frailties. Montaigne’s advice on coping with one’s mortality is worth heeding. He counsels that in order to deny death its sting, “…let us deprive death of its strangeness; let us frequent it, let us get used to it; let us have nothing more in our mind than death.” Yet our mortality is only one of many issues he discusses. Montaigne offers up wisdom on everything from fear, prayer and solitude, to the virtues of social intercourse, avoiding unwanted relationships, and educating children.
When I was younger, I got into a lot of trouble. Many good-hearted people helped me. In part, this inspired me to become a clinical psychologist. When I was in graduate school at Harvard, I became disillusioned with clinical psychology and inspired to figure out why people are motivated to help others. During this process, a lecturer from the Biology Department, Robert Trivers, approached me and we exchanged drafts of papers we were writing. Trivers’ ideas caused me to see altruism and morality in an entirely different, and much more valid, way. In Survival of the Virtuous I demonstrate how psychological findings on altruism and morality can be gainfully interpreted from an evolutionary perspective.
My introduction to Richard Alexander was a set of compelling words that he wrote in the margin of a draft of one of my early papers on the evolution of altruism: “no, no, no, no.” I had gotten it wrong.
In The Biology of Moral Systems, Richard Alexander presents an account of how morality evolved in the human species that has proven almost exactly right. The key to understanding morality, he argues, is to view it as a system that evolved to enable individuals who can benefit from cooperating with one another to resolve their conflicts of interest in mutually beneficial ways.
Alexander explains how the moral systems that have evolved in human societies are structured in ways that enable people to reap the benefits of increasingly indirect systems of reciprocity.
Despite wide acceptance that the attributes of living creatures have appeared through a cumulative evolutionary process guided chiefly by natural selection, many human activities have seemed analytically inaccessible through such an approach. Prominent evolutionary biologists, for example, have described morality as contrary to the direction of biological evolution, and moral philosophers rarely regard evolution as relevant to their discussions.The Biology of Moral Systems adopts the position that moral questions arise out of conflicts of interest, and that moral systems are ways of using confluences of interest at lower levels of social organization to deal with conflicts of interest at higher…
I am an author and cognitive-behavioural psychotherapist. I am one of the founders of the Modern Stoicism nonprofit organisation and the president and founder of the Plato’s Academy Centre in Athens, Greece. I’ve published six books on philosophy and psychotherapy, mostly focusing on the Stoic philosophy and its relationship with modern psychology and evidence-based psychotherapy.
The French philosopher and historian, Pierre Hadot, was the first modern author to systematically describe the “spiritual exercises” found in ancient Greek and Roman philosophical texts. This book is the most popular scholarly analysis of the Meditations of Marcus Aurelius available. It provides essential information on the underlying structure of Marcus’ writing and how it fits into the broader system of Stoic philosophy. Although an academic work, most nonacademics find Hadot very readable.
The Meditations of Marcus Aurelius are treasured today--as they have been over the centuries--as an inexhaustible source of wisdom. And as one of the three most important expressions of Stoicism, this is an essential text for everyone interested in ancient religion and philosophy. Yet the clarity and ease of the work's style are deceptive. Pierre Hadot, eminent historian of ancient thought, uncovers new levels of meaning and expands our understanding of its underlying philosophy.
Written by the Roman emperor for his own private guidance and self-admonition, the Meditations set forth principles for living a good and just life. Hadot probes…
I have cross-disciplinary expertise (ethics and moral philosophy, philosophical anthropology and moral psychology), and my work focuses on personalist virtue ethics, moral human development, and the links between ethics and economics; I am a person who loves nature and animals, and I’m thrilled to do good work. I was educated and worked internationally, with academic degrees in different Europe countries and the USA, and 30 years of work and academic experience in Europe, the USA, and SE Asia. I live with my family near London, U.K.. I am passionate about enabling a more sustainable society that however remains rooted in human dignity and avoids instrumentalizing the person
It attempts an evaluation of capitalism from within ethics and various disciplines.
Although universal moral rules in capitalism have clear difficulties in implementation, this challenge pushes us to reflect on the moral inadequacy of pragmatist/utilitarian ways of responding to ethics in capitalism, as they are myopic. The book suggests a universal ethic of duty for dignity is better ethics, even if it is still assuming a global universal moral rule.
This work provides a critical look at business practice in the early 21st century and suggests changes that are both practical and normatively superior. Several chapters present a reflection on business ethics from a societal or macro-organizational point of view. It makes a case for the economic and moral superiority of the sustainability capitalism of the European Union over the finance-based model of the United States. Most major themes in business ethics are covered and some new ones are introduced, including the topic of the right way to teach business ethics. The general approach adopted in this volume is Kantian.…
As a freshman in my Columbia University humanities class, I remember when we debated whether Achilles did the right thing in fighting Hector when Achilles could have led a peaceful life as a shepherd. I was arguing that only in risking our lives could we fully live them. A senior challenged me, saying, “I’ve struggled here for four years. I want a life of ease.” That debate has guided me through my years as a professor of English literature and philosophy and then as a management consultant. Only in conversations over the good life do admirable ways of treating customers, managing employees, or competing come to life.
This is the most readable philosophy book I know. Nietzsche wrote it in his brilliantly witty, epigrammatic style. Each episode is about a page long.
Concentrate on "Book Four." There, Nietzsche famously tells us that God is dead. Find out what he really means. (We criticize everything and can feel no true reverence.) Consequently, we seek convenience and flexibility over and over again. Stunningly, Nietzsche sets out four contrarian, incompatible good lives. (Philosophers have always sought to define one good life.)
If you read nothing else, read epigrams 290, 295, and 303: "The life of constant revision to perfect a style," "The life of short stories," "The life of brilliant improvisation," and "The risk-taking life." I use Nietzsche’s model of good lives to help business leaders restore their businesses and themselves.
The book Nietzsche called "the most personal of all my books." It was here that he first proclaimed the death of God—to which a large part of the book is devoted—and his doctrine of the eternal recurrence.
Walter Kaufmann's commentary, with its many quotations from previously untranslated letters, brings to life Nietzsche as a human being and illuminates his philosophy. The book contains some of Nietzsche's most sustained discussions of art and morality, knowledge and truth, the intellectual conscience and the origin of logic.
Most of the book was written just before Thus Spoke Zarathustra, the last part five years…
Several years ago I gave a paper - Human experiments in Teratogenicity - a brief exploration of the use of herbicides in the Vietnam. I was accused of and being a traitor to my discipline and siding with the environmentalists who wanted to diminish herbicide use in agriculture. I wasn't guilty as charged. The accusation encouraged me to explore agriculture's values and ethical foundation. I have continued to explore the ethics of agriculture, question the ethics of the whole agricultural enterprise. I've written, learned, and thought about the application of moral philosophy to agriculture. The book selected will help readers think about the questions and guide those interested in pursuing the application of moral philosophy to agriculture.
When I began my career as a professor at Colorado State University I knew my responsibility was to study the kinetics of herbicide degradation and soil and develop systems for weed control in agronomic crops.
During my academic career at Cornell University and Oregon State University no one ever suggested I should take class in philosophy or that agriculture had moral problems. I knew and my professors emphasized agriculture was a worthy and essential human endeavor.
When I first became acquainted with William Aiken and he introduced me to his book my view of agriculture began to change. I realized the value and essential role of moral philosophy to agriculture. I know I was viewed as a traitor to my discipline, but Aiken's book convinced me there was something wrong.
As a professor and educator I had a responsibility to begin to study and write about agricultural ethics.
Before there was an interdisciplinary academic field called “Animal Studies,” I was involved in these issues as an animal rights activist. Back then, the question of the animal was not taken seriously in academia as a free-standing problem (like gender or sexuality or race). It was important to me to build that—not just to take seriously the lives of animals, but also to show how the animal issue opens onto a much broader set of fundamental questions about the human and its place in relation to ecology, technology, and the non-human world. That’s why the book series I founded is devoted not to Animal Studies, but to Posthumanism.
Peter Singer’s Animal Liberation is usually taken to be the founding philosophical text for the animal rights movement, but I think Tom Regan’s The Case for Animal Rights presents the more compelling, more multi-dimensional argument.
Where Singer grounds moral standing in the fundamental interest in avoiding suffering, Regan foregrounds the “inherent value” of being the “experiencing subject of a life,” for whom avoiding suffering is only part of the question.
There’s plenty of disagreement about whether the rights framework is the best way to think about our moral duties to animals (cf. Derrida above). And Regan’s position is available in less rigorous and scholarly form in some of his other books. But for the full walk-through of the best argument for animal rights, this is the text.
More than twenty years after its original publication, The Case for Animal Rights is an acknowledged classic of moral philosophy, and its author is recognized as the intellectual leader of the animal rights movement. In a new and fully considered preface, Regan responds to his critics and defends the book's revolutionary position.
A philosophy professor, my central interest has always been something historical: what is going on in this strange modern world we live in? Addressing this required forty years of background work in the natural sciences, history, social sciences, and the variety of contemporary philosophical theories that try to put them all together. In the process, I taught philosophy courses on philosophical topics, social theory, and the sciences, wrote books, and produced video courses, mostly focused on that central interest. The books listed are some of my favorites to read and to teach. They are crucial steps on the journey to understand who we are in this unprecedented modern world.
Best recent book examining human morality from a scientific, psychological point of view.
Darwinians used to think humans had to be selfish and immoral. Contemporary evolution argues the opposite, that humans evolved moral limits on our selfishness in order to live together. Haidt’s is the best book presenting this new evolutionary psychology.
But it goes further to connect those scientific issues with contemporary politics, explaining why people from “red” and “blue” states cannot understand each other: they each embody a short list of human moral values, but different ones. This is a great book for thinking carefully about human morality and contemporary politics. Students love it, and so do I.
'A landmark contribution to humanity's understanding of itself' The New York Times
Why can it sometimes feel as though half the population is living in a different moral universe? Why do ideas such as 'fairness' and 'freedom' mean such different things to different people? Why is it so hard to see things from another viewpoint? Why do we come to blows over politics and religion?
Jonathan Haidt reveals that we often find it hard to get along because our minds are hardwired to be moralistic, judgemental and self-righteous. He explores how morality evolved to enable us to form communities, and…
