The Logic of Happiness guidebook explores the logic concepts introduced in the novel and includes excerpts of original works by some of the most significant philosophers in human history: the Buddha, Lao Tzu, Plato, Aristotle, Epicurus, Marcus Aurelius, Thomas Aquinas, David Hume, John Stuart Mill, and Charles Darwin. The readings will introduce students to an array of theories about how to achieve happiness while also teaching them to use classical logic techniques to discern whether or not those theories are (...) sound enough to be applicable in modern daily life. The guidebook also contains discussion questions that will get students thinking critically and deeply about different aspects of the philosophical theories, giving them practice examining, analyzing, and evaluating the strength of various arguments. -/- This guidebook can be used by instructors, but it is meant to be a companion book to the novel that enables students to understand the theories and beliefs of a diverse group of individuals who explored the problem of how to find happiness in a complicated world filled with complicated people. Students who work through it will find themselves more thoughtful and discerning—and more prepared to work toward establishing for themselves a life that will bring them their own happiness. (shrink)

In this book, Charles Larmore develops an account of morality, freedom, and reason that rejects the naturalistic metaphysics shaping much of modern thought. Reason, Larmore argues, is responsiveness to reasons, and reasons themselves are essentially normative in character, consisting in the way that physical and psychological facts - facts about the world of nature - count in favor of possibilities of thought and action that we can take up. Moral judgments are true or false in virtue of the moral (...) reasons there are. We need therefore a more comprehensive metaphysics that recognizes a normative dimension to reality as well. Though taking its point of departure in the analysis of moral judgment, this book branches widely into related topics such as freedom and the causal order of the world, textual interpretation, the nature of the self, self-knowledge, and the concept of duties to ourselves. (shrink)

A paradox, it is claimed, is a radical form of contradiction, one that produces gaps in meaning. In order to approach this idea, two senses of “separation” are distinguished: separation by something and separation by nothing. The latter does not refer to nothing in an ordinary sense, however, since in that sense what’s intended is actually less than nothing. Numerous ordinary nothings in philosophy as well as in other fields are surveyed so as to clarify the contrast. Then follows the (...) suggestion that philosophies which one would expect to have room for paradoxes actually tend either to exclude them altogether, or to dull them. There is a clear alternative, however, one that fully recognizes paradoxes and yet also strives to overcome them. (shrink)

Charles Bailey; Lifelong Education and Liberal Education, Journal of Philosophy of Education, Volume 22, Issue 1, 30 May 2006, Pages 121–126, https://doi.org/10.

Beatrice Han has argued that the theories of subjection (determinism: structure) and subjectivation (freedom: agency) are the “the blind spot[s] of Foucault's work.” Furthermore, she continues, as historical and transcendental theories, respectively, Foucault left them in a state of irresolvable conflict. In the Scientific Temptation I have shown that, as a practicing researcher, Foucault encourages us to situate the theories of the subject in the context of his un-thematized search for a metaphysics of realism, the purpose of which was to (...) ground his complementary reach for a possibility of naturalism. In Returning to Kant I now argue that it is this fundamental feature of “Foucault's Foucault” that drives his returns to Kant, the purpose of which was to resolve the conflicting theories of the subject and thereby solve his Giddensian problem of structure and creativity. Locating the returns and their purpose in the context of my own arguments for the recovery of human agency, I argue that Foucault's attempts to solve his Giddensian problem led to two unfortunate solutions. In the first return, his resort to Baudelaire's aesthetic subject is a regression to a pre-noumenal conception of the Kantian subject. With the second return, the reinstatement of the Kantian subject as causally empowered, minus the noumenalism, is nothing more than a reclamation of Kant's conception. I argue that only a reconstruction of Foucault's scientific realism permits us to understand that he could have moved beyond mere reclamation to the actual recovery of human agency. (shrink)

Re-examination of the manuscript of John Farey's unpublished mineral survey of south-east Sutherland, together with his published opinions on the significance of fossils from the Brora Coalfield and his interpretation of the stratigraphy of that coalfield, leaves no doubt that, contrary to the accepted view, Farey did not recognise the Mesozoic age of the Brora Coalfield but thought of it as Carboniferous. Farey was a Smithian geologist, and the difficulty he had in interpreting unfamiliar evidence from Brora illustrates the difficulties (...) experienced by bio-stratigraphers in the 1810s when fossil ranges were imperfectly understood. Evidence is presented which suggests that the first geologist to recognise the Mesozoic age of the Brora beds may have been John MacCulloch. (shrink)

Les nouveaux médias représentent-ils une menace ou un progrès pour la presse en régime démocratique ? À partir d’une analyse du rôle politique de la presse, qui contribue au droit de chacun à gouverner, Charles Girard s’interroge sur le renouvellement du métier de journaliste et sur les modes de délibération démocratique.

This new heuristic model of perceptual analysis raises interesting issues but in the end falls short. Its arguments are more in the Cartesian than Gestalt tradition. Much of the argument is based on setting up theoretical straw men and ignores well known perceptual and brain science. Arguments are reviewed in light of known physiology and traditional Gestalt theory.

This article offers an engagement of the ethics of Badiou, one of the most significant representatives of contemporary continental philosophy, with the question of corporate social responsibility. First, this article displays an account of the complex ethical thinking of Badiou. Then, it seeks to show how Badiou's thought offers an important and distinctive critique of corporate social responsibility as ideology. Precisely, the two main features of the ideological discourse of corporate social responsibility are collaboration and depoliticisation. The Badiouan critique provides (...) a performative efficacy against the seductions of corporate social responsibility discourse within the framework of a universalist ethics. Therefore, a Badiouan analysis argues that an ethical life is incompatible with corporate social responsibility. (shrink)

In a recent article entitled “Scepticism and Knowing That One Knows”, Michael Hall poses a sceptical argument based upon two rules of inference:where ‘Kp’ stands for ‘it is known that p'. The argument goes:Hall attacks R2, but he says little about R1. I wish to add a few words of warning about R1 as well.

Three views on definite descriptions are summarized and discussed, including that of P. F. Strawson in which reference failure results in lack of truth value. When reference failure is allowed, a problem arises concerning Universal Instantiation. Van Fraassen solves the problem by the use of supervaluations, preserving as well such theorems as a=a, and Fa or ~Fa, even when the term a fails to refer. In the present paper a form of relevant, quasi-analytic implication is set out which allows reference (...) failure to infect even a=a and Fa or ~Fa with lack of truth-value. Reference failure causes lack of truth-value in a subwff to spread throughout any wff built up by the classical connectives. As a result none of the classical first-order axiom schemes remain as axiom schemes in the system presented. (shrink)

The voyage of the Beagle -- On the origin of species by means of natural selection -- The descent of man, and selection in relation to sex -- The expression of the emotions in man and animals.

This overview of the Stoic philosophy of the ancient world begins with the Greek origins of religion and philosophy and gives context to the later chapters. Marcus Aurelius is highlighted as one of the Roman Stoics, along with Epictetus and Seneca.

Film viewers make sense of films first of all at a precognitive level, triggered by their bodi­ly responses. The key notion here is movement: the movements of screen characters, the movements simulated by the viewers who perceive these characters, and the camera move­ments that mediate between the two. This review essay evaluates two monographs: Maarten Coëgnarts’ Embodied Cinema, which expands conceptual metaphor theo­ry to account for film’s unique affordances to communicate embodied meaning; and Vit­torio Gallese's and Michele Guerra’s The Empathic (...) Screen, which buttresses embod­ied simulation by film viewers experimentally by demonstrating the workings of “mirror neurons.” The review ends by discussing how these two books tie in with other develop­ments in the study of gene-culture coevolution. (shrink)

Though she does not put it in these terms, Specker Sullivan’s (2022) article is an important and timely reminder that bioethics is a branch of philosophy; that philosophy is, literally, philo-sophy...