Emanual (oncology and medical ethics, Harvard) rejects the argument that recent issues of medical ethics are the result of new technologies, and contends that they are an inevitable consequence of liberal political values. He proposes a communitarian solution. Annotation copyrighted by Book News, Inc., Portland, OR

How should we live? That question was no less urgent for English men and women who lived between the early sixteenth and late eighteenth centuries than for this book's readers. Keith Thomas's masterly exploration of the ways in which people sought to lead fulfilling lives in those centuries between the beginning of the Reformation and the heyday of the Enlightenment illuminates the central values of the period, while casting incidental light on some of the perennial problems of human existence. Consideration of the origins of the modern ideal of human fulfilment and of obstacles to its realization in the early modern period frames an investigation that ranges from work, wealth, and possessions to the pleasures of friendship, family, and sociability. The cult of military prowess, the pursuit of honour and reputation, the nature of religious belief and scepticism, and the desire to be posthumously remembered are all drawn into the discussion, and the views and practices of ordinary people are measured against the opinions of the leading philosophers and theologians of the time. The Ends of Life offers a fresh approach to the history of early modern England, by one of the foremost historians of our time. It also provides modern readers with much food for thought on the problem of how we should live and what goals in life we should pursue.

Terry Pinkard draws on Hegel's central works as well as his lectures on aesthetics, the history of philosophy, and the philosophy of history in this deeply informed and original exploration of Hegel's naturalism. As Pinkard explains, Hegel's version of naturalism was in fact drawn from Aristotelian naturalism: Hegel fused Aristotle's conception of nature with his insistence that the origin and development of philosophy has empirical physics as its presupposition. As a result, Hegel found that, although modern nature must be understood as a whole to be non-purposive, there is nonetheless a place for Aristotelian purposiveness within such nature. Such a naturalism provides the framework for explaining how we are both natural organisms and also practically minded (self-determining, rationally responsive, reason-giving) beings. In arguing for this point, Hegel shows that the kind of self-division which is characteristic of human agency also provides human agents with an updated version of an Aristotelian final end of life. Pinkard treats this conception of the final end of "being at one with oneself" in two parts. The first part focuses on Hegel's account of agency in naturalist terms and how it is that agency requires such a self-division, while the second part explores how Hegel thinks a historical narration is essential for understanding what this kind of self-division has come to require of itself. In making his case, Hegel argues that both the antinomies of philosophical thought and the essential fragmentation of modern life are all not to be understood as overcome in a higher order unity in the "State." On the contrary, Hegel demonstrates that modern institutions do not resolve such tensions any more than a comprehensive philosophical account can resolve them theoretically. The job of modern practices and institutions (and at a reflective level the task of modern philosophy) is to help us understand and live with precisely the unresolvability of these oppositions. Therefore, Pinkard explains, Hegel is not the totality theorist he has been taken to be, nor is he an "identity thinker," à la Adorno. He is an anti-totality thinker.

“A tour de force. It is a thoughtful, subtle, beautifully written discussion of what it takes to live a meaningful life.” —Barry Schwartz, author of The Paradox of Choice Throughout history most of us have looked to faith, relationships, or deeds to give our lives purpose. But in A Significant Life, philosopher Todd May offers an exhilarating new way of thinking about meaning, one deeply attuned to life as it actually is: a work in progress, a journey—and often a narrative. Offering moving accounts of his own life alongside rich engagements with philosophers from Aristotle to Heidegger, he shows us where to find the significance of our lives: in the way we live them. May starts by looking at the fundamental fact that life unfolds over time, and as it does so, it begins to develop certain qualities, certain themes. Our lives can be marked by intensity, curiosity, perseverance, or many other qualities that become guiding narrative values. These values lend meanings to our lives that are distinct from—but also interact with—the universal values we are taught to cultivate, such as goodness or happiness. Offering a fascinating examination of a broad range of figures—from music icon Jimi Hendrix to civil rights leader Fannie Lou Hamer, from cyclist Lance Armstrong to The Portrait of a Lady’s Ralph Touchett to Claus von Stauffenberg, a German officer who tried to assassinate Hitler—May shows that narrative values offer a rich variety of criteria by which to assess a life, specific to each of us and yet widely available. They offer us a way of reading ourselves, who we are, and who we might like to be.

The best introduction to biologist Jeremy Griffith’s world-saving explanation of the human condition! The transcript of acclaimed British actor and broadcaster Craig Conway’s astonishing, world-changing and world-saving 2020 interview with Australian biologist Jeremy Griffith about his book FREEDOM: The End Of The Human Condition which presents the completely redeeming, uplifting and healing understanding of the core mystery and problem about human behaviour of our so-called good and evil -stricken human condition thus ending all the conflict and suffering in human life at its source, and providing the now urgently needed road map for the complete rehabilitation and transformation of our lives and world! In fact, a former President of the Canadian Psychiatric Association, Professor Harry Prosen, has described it as the most important interview of all time! This world-saving interview was broadcast across the UK in 2020 and is being replayed on radio & TV stations around the world. This book is supported by a very informative website at www.humancondition.com, where you can watch the video of the interview.

Since the discovery of the structure of DNA and the birth of the genetic age, a powerful vocabulary has emerged to express science’s growing command over the matter of life. Armed with knowledge of the code that governs all living things, biology and biotechnology are poised to edit, even rewrite, the texts of life to correct nature’s mistakes. Yet, how far should the capacity to manipulate what life is at the molecular level authorize science to define what life is for? This book looks at flash points in law, politics, ethics, and culture to argue that science’s promises of perfectibility have gone too far. Science may have editorial control over the material elements of life, but it does not supersede the languages of sense-making that have helped define human values across millennia: the meanings of autonomy, integrity, and privacy; the bonds of kinship, family, and society; and the place of humans in nature.

The groundbreaking classic of twentieth-century German philosophy now available in English—with an introduction by J.M. Bernstein. Helmuth Plessner’s Levels of Organic Life and the Human, draws on phenomenological, biological, and social scientific sources to offer a systematic account of nature, life, and human existence. The book considers non-living nature, plants, non-human animals, and human beings a sequence of increasingly complex modes of boundary dynamics—simply put, interactions between a thing’s insides and the surrounding world. Living things are classed and analyzed by their “positionality,” or orientation to and within an environment. According to Plessner’s radical view, the human form of life is excentric—that is, the relation between body and environment is something to which humans themselves are positioned and can take a position. This “excentric positionality” enables human beings to take a stand outside the boundaries of their own body, a possibility with significant implications for knowledge, culture, religion, and technology. A powerful and sophisticated account of embodiment, the Levels shows, with reference both to science and to philosophy, how life can be seen on its own terms to establish its own boundaries, and how, from the standpoint of life, the human establishes itself in relation to the nonhuman. As such, the book is not merely a historical monument but a source for invigorating a range of vital current conversations around the animal, posthumanism, the material turn, and the biology and sociology of cognition.

This is a new release of the original 1925 edition.

Highly controversial when it was first published in 1981, Alasdair MacIntyre's After Virtue has since established itself as a landmark work in contemporary moral philosophy. In this book, MacIntyre sought to address a crisis in moral language that he traced back to a European Enlightenment that had made the formulation of moral principles increasingly difficult. In the search for a way out of this impasse, MacIntyre returns to an earlier strand of ethical thinking, that of Aristotle, who emphasised the importance of 'virtue' to the ethical life. More than thirty years after its original publication, After Virtue remains a work that is impossible to ignore for anyone interested in our understanding of ethics and morality today.